Blog

ek vichar

Wed, 29 Apr 2009 22:03:00 -0400

आज आपल्या लोक्कांची ची काय हालत झालीय ..... नाक्यावर गेले तर सगळीं दुकाने, धंदे बाहेरून आलेल्या लोकांचे आहेत .... का आपल्यात काय गुण नाहीयेत काय? आपण काय शिकलेले नाहीत..?? आपण काही करू शाक्त नाही का?

हे बघा आपण पूर्वी व्यवसाय धंदे करत नव्हतो... किवा ते करण्या साठी लागणारे साहित्य, पैसा वैगेरे आपल्या कडे नव्हते.... व्यवसाय कुणी करत नाही म्हणून बाहेरून लोक य्रून त्यांनी व्यवसाय केले.. पैसे कामावले...

काळ बदलात गेला.... बदल झाले.... ते लोक श्रीमंत होत गेले ... पण आपण होतो तिथेच आहोत...

पण आता आपल्या कडे धंद्या साठी लागणारे ज्ञान, पैसे, साहित्य आहे.... पण आपण व्यवसाय, धंदा करू शकत नाहीत.... का कारण ते लोक त्यांचे पाय घटत रोऊन बसलेत... आपल्यान त्यांना उचलून फेकायचे नाहीये.... त्यांना हरवून त्यांच्या पुढे जायचे आहे हे लक्षात ठेवा.... कारण जर तसे केले तर उद्या आणखीन दुसरा कोणी त्याची जागा घेईल..... आणि आपण आहे तिथेच राहू... कोणतीही व्यवसाय , धंदा करण्याची पोकळी आपल्यांना भरून काढता आली पाहिजे...... त्या साठी लागणारे ज्ञान, पैसा, मनुष्य बळ तयार ठेवायला हवे.... जर एखादी व्यवसाय संधी अशेल तर लगेच कामाला लागा... अन्न्यथा आणखीन बहेचे लोक येतील... जर तुम्ही करणार नसाल तर लोक तयारच आहेत.... आणि आपण आणखीन तडीपार व्हाल....

म्हणून... आपल्यांना आता खूप मेहनत करून ह्या सगळ्या बाहेरच्या लोक सोबत स्पर्धा करायची आहे... चला कामाला लागा......

आपल्यांना ह्या सगळ्या गोष्टींचा मनापासून विचार करायला हवा..

जर आपण काही करणार नसू तर नाक्कीच आपली पुढील पिढी इथे दिसणार नाही... आपण त्याना संग्रहालयात बघू बहुतेक....

का म्हणून बाहेरची माणसे येऊन पैसे कमावतात... आणि आपण ते का करू शकत नाहीत ....?

काही मुद्य्याचा विचार करूयात...

१. आपली माणसे नकीच त्यांच्या पेक्षा जास्त शिकलेले आहेत...

२. सगळी अधिकारी पदे किवा स्थानिक संस्था आपल्याच लोकाकडे आहेत.

३. जमिनी आपल्याच लोकांच्या आहेत.

४. मनुष्य संख्या आपलीच जास्त आहे.

५. शाश्नाकडून आपल्याला मदत मिळू शकते.

६. आपण इथले स्थानिक आहोत.

वरील सांगितलेले मुदे आपल्या कडे असून सुद्धा बाहेरची मनसे का येतात्त इथे. याच अविचार आपण केलें पाहिजे.

जर त्या लोकांचे बारीक निरिक्षन केले तर पुढील गोष्टी लक्षात येतात.

१. ते जिद्दी असतात. ठरवलेली गोष्ट कोणत्याही परीस्तीत पूर्ण करतात.

२. चिकाटी जास्त असते.

३. काहीही करायला तयार होतात.

४. त्यांच्या लोकात एकता असते.

५. ते लोक एक मेकांना सहकार्य करून राहतात.

६. व्यवहार एके व्यवहार करतात.

७. सगळे सोडून आल्या मूळे मेहनत घेतात.

८. कोणत्याही थराला जायची त्यांची तयारी असते.

९. काम करायला त्यांना कमीपणा वाटत नाही.

वरील सगळ्या गोष्टींचा त्यांना इथे धंदा करण्यां साठी उपयोग होतो....

जर आपण आपल्यात काही बदल करून आणले तर आपण हि नाकीच त्याच्या पेक्षा चांगला धंदा करू शकतो..

सुरवातीला कठीण वाटेल थोडे पण.. सोप्पे काहिक नसते ह्या जगात.... म्हणून पुढे दिलेलेल्या काही गोष्टी जर आपण करू शकलो तर आपले भविष्य नाकीच सावरू शकतो.

१. काम करण्यात कमीपणा वाटवून घेऊ नका.

२. चिकाटीने काम करा.

३. व्यवहारात भावनिक होऊ नका.

४. स्पर्धात्मक राहा.

५. आपल्या लोक्काना सहकार्य करा.

६. नवीन नवीन गोष्टी शिका आणि अवलंब करा, जेणेकरून आपला व्यवसाय अधिक सोप्पा होईल.

७. काळ, वेळे नुसार स्वतःत बदल करून आणा.

८. करणाऱ्या कृतीच्या परिणामाचा विचार करूनच निर्णय घ्या.

९. आपला दृष्टीकोन व्यापक ठेवा.

१०. नवीन व्यवसायाच्या संध्या शोधा.

11. कुणाचीही चांगली गोष्ट तुम्ही शिका आणि तुमच्या साठी वापरा.

जर आपण दिलेल्या गोष्टी केल्यात तर नक्कीच आपण हि व्यवसाय करू शकुत, सध्या हि काही प्रमाणात करतोय पण आपण स्पर्धेत नाहीयेत, आपल्यांना बाहेरून आलेल्या शी स्पर्धा करून त्यांना मागे टाकायचे आहे, आणि दाखवून द्यायचे कि आपली माती मापली माणसे आणि आपलाच आवाज......!!!

आपल्या ला लागणारया रोजच्या वस्तू पासून लक्ष द्या, त्यांच्या जागी आपण का नाही करू शकत.

प्रत्येक बाहेरच्या माणसाशी स्पर्धा करायची तयारी ठेवा. नक्कीच भविष्य आपले अशेल.,.

आपले भविष्य आपल्या तरुण पिढीच्या हातात आहे....

आपल्या समाजात तरुण पिढी आहे त्यांच्या साठी काही गोष्टी .....

१. शिक्षणा कडे फक्त पदवी घेण्यापुरते बघू नका, त्याचा उपयोग रोजचे जीवन सुखकर आणि सोप्पे करण्या साठी उपयोग करा.. नाहीतर शिक्षनाचा काही उपयोग नाही....

२. नवीन नवीन गोष्टी शिकायचा प्रयत्न करा.

३. जगात, आजू बाजूला चालणाऱ्या गोष्टीकडे लक्ष असूद्यात.

४. कुणाशीही स्पर्धा करण्याची तयरी ठेवा.

५. आरक्षणावर अवलंबून राहू नका...

६. सगळ्या गोष्टीत हुशार राहा,

७. पुस्तकी राहू नका.

८. प्रत्येक गोष्ठी साठी पर्याय ठेवा.

९. सगळ्या गोष्टींचे वेवास्तीत नियोजन करा.

१०. आपल्या समाजाला इतर समजा सोबत स्पर्धा करण्या साठी मदत करा.

* वरील सगळे विचार वैक्तिक आहेत... त्याचा कोणत्याही पक्ष किवा संघटनेशी कोणताही संबध नाहीये.... बाहेरचे लोक हा शब्द बिगर आदिवासी साठी वापरला आहे, उद्देश त्यांना हिणवण्याचा नाहीये... पण आदिवासी समजला स्पर्धात्मक बनवण्याचा आहे....

Who is to Blame for Tribal Backwardness ?

Mon, 09 Feb 2009 23:16:00 -0500

India has been home to tribals since time immemorial, and they are naturally considered the original inhabitants of India. Their rich history and culture have provided tribes such as Santhal, Munda, Bhil, Meena, Ho Gond and others a distinct identity at the national and international level. The tribal areas of Rajasthan have been home to many tribes such as Bhil, Meena, Bhil-Meena, Damor and Garasia since ancient times. The tribes of Rajasthan have a history full of splendour and valor, and are thus famous for it. The tribal kings established their own kingdoms across the Rajputana. For instance, Dungaria Bhil had Dungarpur, Bansia (Vishna) Bhil had Banswara. Kotia Bhil had Kota, Jetasi Bhil had Abu as their kingdoms, which now constitute districts along these names in modern Rajasthan. Besides, Maharana Pratap, the great Rajputana warrior, had a Bhil warrior as his commander-in-chief, who is still revered by one and all.

However, the tribal people have been victim of social, economic and religious discrimination and exploitation notwithstanding their rich history. They have been deprived of education, have been socially looked down upon and rejected, have been made to serve as bonded labour: a fact that has been time and again accepted, officially and unofficially, by politicians, social workers and scholars alike. Jansatta, a Hindi daily, in a news report headlined, “Kendra Anusuchit Jaati-Janjaati ke Liye Vishesh Tantra aur Kanoon Banane ke Paksh Mein” (Centre in Favour of Framing a Special System and Law for Scheduled Castes and Tribes), quoted Union Social Welfare and Empowerment Minister Meera Kumar as saying that more than 16 crore people in India still suffer from the scourge of untouchability. According to Union Home Minister Shivraj Patil, the scheduled castes and tribes are discriminated against even after six decades of India’s independence and affirmative action is needed to change this. In a similar vein, Union Law Minister Hansraj Bharadwaj has maintained that the victims of excesses are paid only lip service. The law minister further said that the discrimination against scheduled castes and tribes should be stemmed at the grassroots level and unless we as a nation change our thinking, these excesses will continue.

Usually, non-tribals are held responsible for the backwardness, excesses on and exploitation of tribals. There is some truth to this generalization. But then are the non-tribals only to be blamed for tribal backwardness? Actually, if anybody has to be blamed for tribal backwardness it has to be tribals only. The facts speak for themselves. Take for instance the tribal subplan area of Rajasthan. As the sarpanch, pradhan, district board chairman, all are in most of the cases tribals of this area, so are the MLA, MP and tribal minister who invariably belong to this area. This only shows that they are well represented in governing and legislative bodies, and with a population of about 35 lakh they are not few in numbers. Yet, the common tribal is still struggling to make both ends meet even after 59 years of Independence, and only the tribal politicians, leaders, officials and employees and the youth can be blamed for the backwardness of the tribal society as they together have failed to discharge their responsibility toward their own community. Here, we will explore all this one by one.

1 Role of Tribal Politicians

As we all know, tribals face social, economic and religious exploitation and excesses which brings the role of tribal politicians into question because they have failed to tackle these problems by mobilizing the community into a movement. The main reason of this failure on their part is the lack of leadership among the tribal community. In addition, after Independence the community panchayats have been usurped by party politics, which has become a bane of the tribal society. The party politics has divided the tribal society into various party ideologies. As a result, most of the tribal leaders, instead of making the tribal development and upliftment their objective, only fulfill their political ambitions. Most of the tribal leaders work to mobilize crowds for their party rallies. They seldom work toward solving the problems of the community. Consequently, even after a period of 59 years, there has been a lack of programmes and schemes to put a planned and special area like the “Adivasi Upyojana Kshetra” (Tribal Subplan Area) on the path of development for the overall development of the tribal community. Of the 150 most backward districts of the country covered under the Food For Work Programme, three districts of Udaipur, Dungarpur and Banswara fall in Rajasthan where the government has to undertake famine relief every year. This only shows that this area has remained still backward because of which many villages lack even basic amenities like drinking water and electricity, there is a lack of irrigation facilities, transport and communication facilities. The tribals of these areas may be found wandering in states like Gujarat, Madhya Pradesh, Delhi to make ends meet. Most of the tribals are unable to benefit from government and non-government run employment schemes for the lack of information and rampant corruption.

When some tribal politicians, rising above party politics, dare raise the issues concerning the development of tribals, they are accused of promoting casteism, and their party concerned retaliates by downsizing their political stature and putting checks on them. The threat of denial of tickets for the next elections is the most potent one that makes the tribal leaders helpless. Furthermore, there is no dearth of talented people among tribals, but they are being divided gradually along party lines and social groupings, and they are engaged in pulling down each other and fulfilling their political ambitions. This has only harmed the interests of the tribal society. It has been observed that the tribal leaders from southern Rajasthan have little grip over in the government administration. Lack of education, no influential positions in political parties, lack of awareness about constitutional provisions and rights, lack of information on development programmes and procedures of government departments are some of the reasons for this. The tribal leaders are worried only about their own future and work as yes man of their political masters, to the detriment of the larger interests of the tribal society.

2. Role of Tribal Officials and Employees

Tribals living in Rajasthan’s Adivasi Upyojana Area have very low representation in government administration in comparison to non-tribals. They have little representation in Rajasthan administrative services. For instance, out of 600 recruitments so far done for tribals in state RAS and RTS, only 15—that is 2.5 percent were recruited from southern Rajasthan, and only 3 tribals have made it to Rajasthan administrative services. The tribals of this region have never made it to the Indian Administrative Services even after 59 years of Independence. In other words, there are only a handful of tribal officials and employees from this region. And most among these work under pressure and fear, and they never participate in various activities conducted for the prevention of excesses and exploitation perpetrated on tribal society. Keeping in mind that they have raise their children, they think they would work for their community after they retire from job. This is how the tribal officials and employees have failed in discharging their duty toward their society. But when they smell an opportunity to become MLA and MP, they are seen running around for tickets, in other words, they want to become politicians but not social workers.

These officials and employees have little interaction with their community members. Most of them have become city dwellers, and they never encourage their children to participate in social and religious activities of their community. In other words, they fail to discharge their responsibility toward their community. The tribal officials and employees posted in this area have to face immense pressure from their political masters and have to work under fear as they are transferred by the politicians to serve their party interests and personal ambitions. This fear keeps them from participating in social development activities. They are thus unable to bring awareness among their fellow tribesmen and set an example before the youth. They only bid their time while waiting to complete their service period. But when they retire it is too late as they are unable to contribute anything substantial toward their community.

3. Role of Tribal Youth

Owing to their poor economic condition, most of the tribals send their children to government schools and hostel. Needless to say the government educational institutions are ill-equipped to provide quality education to their wards. For instance, they don’t have qualified teachers in enough numbers, lack well-equipped science labs particularly in rural areas, have no playing grounds, libraries and reading rooms, lack furniture and classrooms. To top it all, students have to face caste discrimination in these institutions that reflects on the results of practical examinations of tribal students. Aware of all these pitfalls of government schools, when the poor tribal families try to get their children good education through missionary schools, some fanatic elements who have a sway upon the larger society dub this act as proselytization and create social and political pressure to deprive their children of education, although this is unconstitutional. How many tribal politicians, officials and social workers have turned their attention toward such occurrences? How many of them have ever bothered to visit the schools and hostels set up in rural tribal areas and tried to do something about the various problems that tribal students face their? How many students have they ever bothered to help and guide? But people venturing into this kind of endeavour are few, and such efforts still few and far between. Even those poor tribal students who try to overcome all difficulties in their studies focus only on getting a government job, and most of the time their efforts go in vain.

4. Role of the Common Tribal

Generally, it can be observed that ordinary tribal’s socio-economic condition is so pathetic that all his concerns and efforts focus on making both ends meet, so much so that he is unable to think of his own development let alone making any effort toward resolving the problems the community is beset with. He simply gives up, and hopes that some leader, some official or holy man will descend and deliver us from our pathetic socio-economic condition. The ordinary tribal has left his fate in the hands of government and God. If somebody perpetrates excesses on them and exploits them, they simply bow down before them. If any tribal youth or leader dare raise his voice against such excesses and exploitation, the ordinary tribals fail to throw their weight behind him, as they are in awe of the socio-economic status of the perpetrator. . And if some youth goes to jail for fighting for the dignity of the tribal community or dies for the cause of the tribals, he becomes a part of statistics as his fellow tribesmen, taking such event as something too ordinary to be remembered, forget such sacrifices after a few days. This is one of the biggest faults that lie with the tribal community itself. The Adivasi Upyojana Kshetra is predominantly tribal, people’s representatives are tribals and there are about 1500 NGO which claim to be working for tribal cause, yet the tribals have to suffer excesses and exploitation even after 59 years of Independence.

Suggestions

The above analysis draws the attention toward important deficiencies of the tribal community which can be removed by the following suggestions:

1. Tribal politicians, officials and employees may have taken advantage of reservations to improve the socio-economic status of their families. But most of them seldom discharge their duty toward the less fortunate fellow tribesmen. Such individuals should be entrusted with special responsibility of contributing toward the socio-economic development of their fellowmen living in poor rural tribal areas. They should be involved especially in educational, health and awareness programmes. And if they don’t fulfill their duty toward the community, they should not be allowed to enjoy the benefits of reservation.

2. Owing to limited resources, the implementation of various schemes designed by the government for the uplift of tribals is an uphill task. As a result of this, the tribals dwelling in poor rural areas are deprived of quality education and health care, thus keeping the tribals backward compared to non-tribals. Various government and non-government studies show that various government schemes meant for the socio-economic development of tribals have failed to reach the intended beneficiaries for lack of adequate staff and resources. The government has now taken an initiative to implement such schemes by involving non-government agencies. But no positive results have emerged from such initiatives. We all know that the missionaries have played a crucial role in providing quality education and health care to the rural poor. It is evident from the socio-economic condition of the tribals of the Northeast, including Assam, Nagaland, Meghalya, Tripura, Manipur, etc., and Jharkhand, which is much better than that of other tribals. The tribals of these areas are contributing their might in a significant way in many countries. It would be advisable to handover tribal development programmes in Rajasthan, Gujarat and Madhya Pradesh to the missionaries, so that the tribal communities of these states also become aware of their human rights and become an equal partners in the socio-economic development along with non-tribals. The no tribal will ever oppose the theory of merit. I also feel that till there is reservation available to them, there abilities will be questioned by the larger society as those who have availed themselves off the benefit of reservation have contributed little significant to the society and the country. It is therefore necessary to make those who are enjoying the fruits of reservation (1) to serve at least for the first five years, after they get a government job, serve in tribal areas and contribute to the welfare and development of the community, (2) adopt a tribal child to raise and educate him and (3) contribute a certain percentage of his earning to development work in tribal areas, such as digging of wells, construction of schools and community centres so that it helps the ordinary tribals lead a life of dignity. And they can say with pride, when time comes, that they are discharging their duty toward their community in return for the benefits of reservation that the government has provided them.

3. Party politics has pushed the tribal panchayats to the brink of ruin. The traditional tribal panchayats have historically played a crucial role in tribal society. It is therefore necessary to revive and strengthen them, as in their absence it would be difficult for the tribal community to reclaim its pride and rightful place in the society. It is apparent from experience that party politics is not going to resolve the problems that the tribal community is besieged with because had the decisions inspired by party politics been beneficial, the tribals would have never been living in pathetic condition even after 59 years of Independence. If any tribal receives lathis in the movements and rallies, held for tribal dignity and resolution of tribal society’s socio-economic problems, is jailed and takes bullets, such person should be revered by the community. We should raise monuments in the honour of such martyrs of the tribal cause, so that they become a role model and source of inspiration, as is the practice in Jharkhand.

The community panchayats can also promote community participation in rural development work, so that we don’t have to depend on government alone for our socio-economic development. Every villager should be encouraged to contribute to mobilize resources and remove various deficiencies besetting development work. Villagers should also be encouraged to set up self-help groups so that a positive change is harnessed in their economic condition.

4. The tribal community is depicted in a wrong light in many films, papers and magazines. So it is pertinent for us to expose such tribals and non-tribals, organizations and groups, who are hurting the tribal interests and defaming the community, and give them a befitting reply. Many fundamentalist organizations are working overtime to create a deep wedge in tribal community, making tribals their own enemies. If such dangerous tendency is not checked, the time is not too far when we will have strife on our hands in which tribals will kill taibals.

We can on the basis of above say that it will be erroneous to hold non-tribals solely responsible for the backwardness of the tribals of southern Rajasthan. If the tribal community has to suffer excesses and exploitation, and has remained a laggard in development, then tribal politicians, official, employees are as much to be blamed for this sorry state of affairs. It is because these people have use their tribal identity to reap the benefits by becoming politician (MPs, MLAs, district board chairmen, pradhans), government officials and employees. But when it comes to discharging their duty toward their own community they have largely failed. Tribal society will have to suffer excesses and exploitation till every tribal fight for his rights and discharges his duty toward the community.

Although the government time and again claims to have spent crores of rupees on the development of southern Rajasthan, the reality on the ground is opposite, as there has been too little development to support such claims. This has led to growing socio-economic and political dissent among tribals of this area. Keeping in view this discontent, some individuals have taken laudable initiative. The foremost among them is Satguru Shri Mohanji Sharma who has been working for the socio-economic uplift of the tribals of southern Rajasthan for the past 15 years. He is guiding the tribal students by spreading awareness among them to help them learn to live with dignity. He is, in fact, in his own way uniting the tribals of this area. There are some politicians who rising above their party lines and ideologies are contributing a lot to the development of tribals. Prominent among them are Tribal Minister Nand Lal Meena, MP Mahaveer Bhagora, Former MP Mahendrajeet Malavia and Tara Chand Bhagora, MLAs Jeetmal Khont and Raghuveer Meena. There efforts are worth a thousand plaudits.

The dissention widespread among the tribals of this area is now leading to a demand for a separate tribal state, which is being raised by some tribal youth. Supporting this demand are thousands of educated tribal youth and victims of excesses and exploitation. Those tribal politicians who were used and then dumped by their political parties are also throwing their weight behind this movement. It also appears that the non-tribal people of the area who are trying to bring the tribals in the mainstream of development are also supporting this demand, directly or indirectly. All this portends well.

Dr Lalit Latta Joshua
Senior Research Officer,
Institute Of Applied Manpower Research ( Planning Commission, Govt. of India ) Plot No. 25, Sector A-7, Institutional Area, Narela, Delhi-110040.

The views expressed in this paper are of the author and not of the institute in which he is employed.

Bhilistan Movement : Lull Before the Storm

Mon, 09 Feb 2009 23:13:00 -0500

Dr. Lalit Latta Joshua

INTRODUCTION

India has been home to tribals since time immemorial. Called native or indigenous people, tribes like Santhal, Munda, Bhil, Meena, Ho, Gond, are well-known even beyond India’s borders for their distinct historic and cultural identity. Among them the Bhils of Rajasthan occupy a place of pride as they have history full of valour and splendour. There were many kingdoms the Bhils had established across the Rajputana. For instance, Dungaria Bhil had his kingdom in Dungarpur, Basia (or Bishna) Bhil had Kota and Jetasi Bhil had his kingdom in Abu area. Another prominent figure revered by one and all is Rana Punja Bhil, who was one of the main army commanders of the famous Rajputana warrior king Maharana Pratap.

Yet they have been victims of socio-economic and religious exploitation and atrocities down the ages. Looked down upon by the larger society, they find themselves at the lowest ladder of the social hierarchy. This is reflected in their educational deprivation and economic exploitation in the form of bonded labour. The government is well-aware of this fact. According to a news item carried by Hindi daily Jansatta quoting Union Minister of Social Justice and Empowerment, Smt. Meera Kumar, there are 16 crore people in India, who bear the brunt of untouchability and atrocities. However, Smt. Meera Kumar is not the only leader to air such concern. Union Home Minister Shri Shivraj Patil has been candid in his admission that even after five decades of Independence communities belonging to Scheduled Castes and Scheduled Tribes face discrimination, which can be changed only through affirmative action. Union Law Minister Shri Hansraj Bhardwaj has also been quoted in the media as saying that the discrimination needs to be tackled at the grassroots level. The excesses will continue until the upper castes change their attitude. However, the victims of caste discrimination and atrocities only get up sympathies. That sums the state of affairs.
However, true to their tradition of valour, the tribals of Rajasthan have time and again fought against the discrimination and atrocities under their illustrious leaders like Shri Gobind Guru, Shri Mama Baleshwar, Sadguru Surmal Das, Sant Devadas Latta, Shri Motilal Tejawat, Shri Manikyalal Varma, Shri Bhogilal Pandya. However, the movement launched by Shri Gobind Guru for a separate state of Bhilistan stands out among all struggles the tribals of Rajasthan have waged to win their rights and dignity. The state as envisioned by Shri Gobind Guru would include the tribal areas of Rajasthan, Gujarat and Mahdya Pradesh. It was first organised expression of tribals angst against repression and denial of democratic rights.

HISTORICAL BACKGROUND

Gobind Guru is known to be the first proponent of a separate state, Bhilistan, for tribal communities inhabiting in various parts of western and Central India. Born in Basiagaon to a Banjara family, he was influenced by Arya Samaj, particularly after he met its founder Swami Dayanand Saraswati. He carried forward the reformnist agenda of Arya Samaj by creating awareness among his fellow tribesmen against social evils like, superstitions, addiction and delinquent behaviour.
Apart from leading a reformnist movement which had socio-religious overtones, Shri Gobind Guru set-up a tribal organisation christened Samp Sabha in 1883 and launched a movement to fight exploitation of tribals and restore dignity to them. He demanded a separate state for a tribals, which he called Bhilistan. This was essential to bring exploitation of and atrocities on tribals to an end. This infuriated the local rulers, who in turn instigated their British masters against Gobind Guru. Retribution came thick and flying in 1908, when over one lakh tribals congregated on Mangarh hilltop. The British and local rulers attacked them when they were singing devotional songs. Over 1500 tribals were massacred and Gobind Guru was sentenced to a rigorous imprisonment. He was released only after serving 10 years in jail. This extreme repressive measure though suppressed the overt aspirations of a separate Bhilistan, the movement played an important role in creating social and political awareness among the tribals to a great extent.
The British left long back and after them the reign of oppressive local rules came to an end as India got independence and became a democratic republic. Yet the ground realities, as far as upliftment of tribals is concerned, remain abysmally hopeless. It is no denying the fact that there are many constitutional safeguards in the form of laws that have been put in place to stop exploitation and atrocities that the tribals and other marginalised sections of society suffer at the hands of non-tribals and upper castes. In order to bring them into the mainstream several programmes and schemes have been launched by both the Union and state governments for their educational, social and economic upliftment. According to an estimate about Rs 4237 crores has been spent so far by various governments in the Tribal Sub Plan areas of Rajasthan on this account.
It is not the government and its agencies only which are still trying ‘hard’ to make it happen. This overriding concern for the welfare of tribals over the years has also spawned many NGOs, scrupulous or unscrupulous, which are getting government and international funding that runs into millions of rupees. Still there is no big change in their lot. Rather the amount of funds the government spends every year to stave of famine in tribal areas only points to the fact that there is little progress in tribal welfare and socio-economic development, though it has been 57 years since we got independence. It’s perhaps the poverty of development that has left the tribals largely dependent on government doles as they are unable to meet even their basic needs. This has led to their further marginalisation as it has rendered them vulnerable to more socio-economic exploitation and atrocities the incidence of which are only increasing in quantum and intensity. In fact, there has never been a concerted effort on the part of the state machinery to curb such incidents and bring the perpetrators of atrocities to justice. Even the recommendations made intermittently by the Kalyan Samiti before state Assembly have never been followed up with any effective action. As if to rub salt on their wounds, the casteist media has only added to their sense of alienation by projecting them in poor light and distorting their history and cultural traditions. Nor has there been any conscious attempt to eradicate caste discrimination either in government departments or in the ranks of political parties.

It is in the backdrop of these factors that the simmering dissent across the tribal communities should be seen as a prelude to the growing demand for Bhilistan, particularly in southern parts of Rajasthan. However it would be erroneous to presume that the resurgence of the demand for a separate state of Bhilistan is a recent phenomenon. In fact, there have been efforts, though sporadic, to keep the issue alive since Independence. For instant, the All India Tribal Development Council (Akhil Bharatiya Adivasi Vikas Parishad) has been spearheading the campaign for Bhilistan under the leadership of its Chairman Shri Somjibhai Damor of Dahod, Gujarat. Shri Damor, who has been a seven time Lok Sabha MP, had in 1984 brought out a detailed blueprint with the map of the proposed state that included tribal areas of Gujarat, Madhya Pradesh and Rajasthan. While Shri Damor has been rigorously trying to unite various tribal communities at a common social and cultural level, the blueprint brought out by him has become a rallying point for many tribals, who are running the movement in their respective areas. One such revered figure is former Minister of State, Tribal Area Development Department of Rajasthan, Shri Nand Lal Meena. He has helped the cause immensely raising the issue at various forums. Another leader who has pritched in for a separate state for tribals is Shri Bakshi Ram Latta, who fought the 2003 Assembly election on this issue, thus lending it a political voice and making it a focus of popular debate. His call for a tribal homeland filled the youth with vigour and a vision, which if harnessed properly will go a long way in making it a reality. Political parties though ham handed in their approach, have also not lagged behind in lending their support to the movement. For instance, the then state President of BJP (Bharatiya Janata Party) on September 2, 1989 declared that BJP would demand creation of an autonomous council for the tribals of Rajasthan on the line of Gorakhaland and if the party was restored to power it would keep the promise by implementing it. However, such promises are seldom kept by the Indian political class and BJP is no exception.
While the tribal leaders are uniting their community for the cause, there are individuals like Sadguru Mohanji Sharma, who are contributing their might by bringing awareness particularly among the tribal youth. An ardent reformist Mohanji Sharma has been working for the economic and educational development of the tribals in South Rajasthan and thus taking them on a path of dignified existence.

CAUSES

The movement, which has a strong presence in Udaipur, Dungarpur, Banswara, Chittorgarh (Pratapgarh Tehsil) district of southern Rajasthan, has its roots in various socio-economic, cultural and political factors. Some of these factors have been discussed here in detail.

1. Lack of Development

As has been told earlier, one of the main causes that has led to the widespread alienation among the tribals and its resultant expression in their demand for a homeland of their own, is lack of development. Contrary to the government claims, tribal areas have largely not seen friction of any development programme, which could uplift their socio-economic status. Whatever programmes and schemes were launched by successive governments seldom succeeded in benefiting the majority of tribal population. It is no wonder then that the tribal areas severely lag behind in development. They lack even basic facilities like potable water, electricity, health care, schools while they have no access to modern means of transport and communications. Lack of irrigation facilities only compounds their problems. All these have severely restricted their choice of livelihood and they are forced to migrate to faraway urban centres of Gujarat, Maharashtra, Madhya Pradesh, Delhi, etc to get employment as unskilled labour. Various employment generating schemes have also not benefited them, partly because they neither possess resources nor skills to get gainful employment and partly because of their ignorance. The rampant corruption in departments implementing such programmes and schemes only discourages them even if they muster courage to access them. This is ture particularly for those schemes which have a subsidy component.
Their stroy of deprivation does not end here. A look at their representation in administrative services of the state is enough to shock anyone out of their wits. For instance, 600 posts of RAS and RTS filled with tribals candidates so far only 15 (2.5%) belong to the tribal of southern Rajasthan, whereas they have no representation at all in Indian Administrative Services. They also lag far behind in terms of higher education particularly technical and vocational. While they have to suffer along with the non-tribal students for lack of amenities like class-rooms, library and reading rooms, furniture and well-equipped labs in largely ill-staffed educational institutions, they are often discriminated against by their teachers and classmates on grounds of their caste. The hostels meant to help them study properly are least conducive for talented students as they are ill-equipped in every respect. This reflects poorly on their overall educational attainment further making them feel deep down cheated and marginalised.

2. Precedence of Self Interest Over Community Upliftment

Every man is expected to be responsible towards his society and his nation and strive consciously to contribute his might towards their upliftment. But with changing times when moral conscience is losing currency, self-interests have taken precedence over community interests—and tribal leaders and volunteers are no exception to this phenomenon as for them reasons of succumbing to serving self-interests are aplenty. Foremost among them is reservation which ensures them not only government jobs but also gives them access to legislative bodies like Parliament , state assembly and Panchyati Raj Institutions like districtboards, Block Panchayats and gram Panchayats. While it has led to empowerment of the individual, community empowerment has taken a beating as self interests and party politics have dispensed with the purpose affirmative action was intended to fulfil. The unity of Tribal Panchayats has given way to party-politics, in which members are expected to promote a certain ideology and work according to the diktats of party leadership. This poorly reflects in development works done by elected representative be it a Sarpanch, an MLA or a MP. More often the representatives conduct development works only in areas where their voters and supporters reside. This latent bias in the approach of the representatives robs any development work of its distributive character. The tribal representatives seldom enjoy the freedom to act independently for the benefit of their community as they have to toe their party line. Used by their parties as mascots to garner votes of their community, their plight is no less pathetic. In the name of discipline they are not even allowed to exercise their conscience. If any tribal representative acts differently and strives for the development of his fellow tribesmen he is branded as casteist by his party bosses and is cut to size. Nothing illustrates better the position of tribal politicians than this single incident. When the Delimitation Commission proposed to reserve Udaipur Lok Sabha constituency for tribals, it created a nasty storm in political circles. Resisting the proposal, a local leader Shri Chhagan Lal Jain said that reserving Udaipur constituency would hit its international prestige. As if in unison another prominent leader Shri Laxmi Narayan Pandya, was quoted by Rajasthan Patrika (February 10, 2003) as saying: “This is a regressive decision for this historic city. Tribals are a minuscule community here and this change won’t serve any prupose.” How can anointment of a Dalit or tribal to an elected office be regressive ? Only parochial and feudal minds would consider it as degrading. However none of the tribal politicians worth his name rose against this diatribe.
It is obvious that the party-politics and the vested interests that it serves is doing more harm to tribals than any good. It has, in fact, divided the tribal society along partylines and has thus hampered the harnessing of talents and energies of its members for a common good.

3. Poor Grip Over Administrative Machinery

Every society varies in socio-economic status of its member components and tribals are no different in this respect either. This has its own dynamics. The low socio-economic and educational status of tribals reflects in poor coordination between the government authorities and tribal politicians and elected representative. The latter have no grip over administrative machinery of the state to get it around to deliver goods for the welfare of their community. Lack of education and communication skills, ignorance about the constitutional rights and lack of awareness about the development and welfare programmes and procedural mechanism of departments implementing them and above all non-possession of influential position in the power structures of political parties render them ineffective in bringing the fruits of those programmes to their community. Equally responsible for this sorry state of affairs is the mindset of bureaucracy which has its own ways of not cooperating with tribal leaders. The authorities would put forward many excuses, for example, non-availability of funds, or expiration of scheme, non-issuance of government order, to discourage them or would simply refuse to meet them. A tribal leader may become an elected representative but he can seldom use his office for the common good of his fellow tribesmen by circumventing the administrative machinery or cracking the whip to get any work done.

4. Playing Second Fiddle to Non-Tribal Leadership

The tribals of south Rajasthan have often been led, politically or spiritually, by non-tribals since pre-Independence days. Whenever any political party, social or religious organisation needs popular support for their campaigns or programmes they simply mobilize the tribals giving them a false sense of belonging. This, however, makes them vulnerable to exploitation—emotional, economic or social—in more than one way. The tribals go hungry while attending such programmes and if situation terms violent they bear the brunt of police atrocities and are arrested. Used as scapegoats, it is a double whammy for poor tribals, as it takes a monumental effort and resources for them to get through the legal process unscathed. They might know it well that they are being used, yet the tribal leaders realize the fact that non-tribal leaders are indispensable for them as they command influence in power structure of their political parties to help the self-serving tribal leaders with getting them ticket and all the wherewithal for fighting elections and if elected getting them a berth in the cabinet.
5. Increasing Influence of Fundamentalist Orgnisations
It is a well-known fact that efforts are being made at both national and international levels for the upliftment of poor tribals. There are 1005 NGOs and religious organizations active in Udaipur, Dungarpur and Banswara, which are working for their cause. Yet there is no tangible positive impact on their overall situation. Rather if one goes deeper into the activities of these organisations, one would find that a few of them are committed to a fundamentalist ideology. They are mobilising the tribals and training them in their parochial, hate-filled ideology all in the garb of religious and social service. These organizations are using Tribal against Tribal to further their agenda. Now with increasing influence of such fanatical organizations the tribals are finding it difficult to send their children to missionary schools. Thus they are losing an opportunity to get cheap and good education for their kids. The tribals in this way are being tutored into an intolerant society and are being used as canon fodder during civil strife.
This can only be seen as a conspiracy against the tribals. Still there are organizations which have been doing everything to besmirch the tribals by spreading cannards about their social and cultural customs. Media is not behind in depicting the tribals in poor light. They are full of sensational news items which may claim that tribal women are being sold off, they are into prostitution to stave off hunger. Seldom one finds any informed article on the tribals, their customs and cultural traditions, their socio-economic exploitations, etc. What is presented before the larger society is all a negative picture of tribals as if they have committed a crime by being tribal and poor at the same time.
One can draw this unmistakable conclusion from the above analysis given the kind of exploitation and deprivation the tribals have been facing since ages, they have every right to demand a homeland of their own. They have a glorious past, a history full of valour, sacrifice and resistance. But they cannot afford to sit complacent merely resilience nostalgically on that glorious past. It is for them to regain it back by working unitedly and forcefully for Bhilistan.
The desire to attain that goal can be seen in the restless souls of our youth—educated and aware of their rights and ready to assert them. It is happening gradually but steadily in southern Rajasthan. May be the dream Gobind Guru died for will become a reality sooner than later. The writing is clear on the wall: it is a lull before the storm.

* Senior Research Officer, Institute Of Applied Manpower Research ( Planning Commission, Govt. of India ) Plot No. 25, Sector A-7, Institutional Area, Narela, Delhi-110040.
The views expressed in this paper are of the author and not of the institute in which he is employed.

Sat, 24 Jan 2009 08:08:00 -0500

Namaskar mitranno….

Hya veles che “get together” kharach changale zaale….
Aapan aapalya mahatvachya veletun vel kadhalya baddal dhannyavad….

Hya veles kharach upastiti changali hoti…. (talasari region, vangoan region, jawhar region, kasa region, etc, etc)

Just aapan charcha kelele Vishay parat ekada maandat aahe…. (je kaahi karnamule yeu shalale vavhate tyasaathi..)

1. Sagalyanche vaiktik olakh…
2. Magachya get together thodakyat…
3. Aapalya samajachya samasya… (vyasan, niraxarata, ardha sixan.. stc, etc..)
4. Aapalya samajache prashna… (vyavasaay, sixan, maargadarshan…., ekata, sanskruti, etc)
5. Kaay karave??...
6. Saanstha kiva mandal… ashe sthapan karave jya mule kaahi karyakram aayojit karata yetil….(etc)

Aapan varil vishya varati charcha keli….

Aapalya samajache prashan…..
jashe ardha sixan (shala sodane, etc)…
vyavasay baddal chi udasinta….
Sixana baddal cha drishtikon….
Aapalya samajavishayi chi aastha….
Aapalya samaajachi ekata…
margadarshanacha aabhav….
Samajaat padat chalaleli dari….
Shahari aani gramin bhag….
Aarogya….
Aapala tarun varga….
Raajkiy netrutva….
Samajik netrutva……
aapale san aani parampara…
aapale vyavasaay….
Aapalya bhagaat rojgaar…….
Vidyarthyana maarga darshaann….
Trunana na vyavasaay maarga darshan….
Yuvak mandale….etc… etc..

Ashe varil vashayavar charcha kartana laxat aale ki…..
kharach aapalya samaja purate laxa denari ekhadi saasntha, mandal kiva saanghatana aasavi…
jiche konatyach raajkiya paxashi kiva rajkiya vyakti shi sambadh nasaavat…..

jyache dheeyya fakta aapalya samaajachi unnati he asave…
aani tyasaathi kaahi pan karanyachi tayari asanaryanchi fouj asavi…..

Navinach saankat aaplya kade yetey.. kaahi manase jaanun bujun te pasarvatahet…..

Tu warli tu konkana tu nihari asa bhedbhaav aapalya samajat aanala jaat aahe…
to aapan purna taakadi nishi velevar thambavala naahi tar…
bhavishya aapalyana mothya samashela saamore jaave laagel…
Aapan adivasi aahet hi olakh pureshi aahe….
Aankhin warli konkana… hyachi kaahi garaj naahiyee….

Aapali maanase eka banner khaali aanavi…..
je shaharat aahet tyanaa gramin bhagatil samashya saangavyat…
aani tarunachi ek ashi pidhi tayar karavi ki je samaja sambadhi sagale prashan vevasstit hatalel..
aani tyaat konatyahi baaherchya vyakticha hasthxep nasava..
fakta purna aapalya manasaani aaplya maansa saathi…

Jashe nava sixit…
navinach naukarila lagalelet..
sadhya sixan ghetaahet…
thodakyat tarun varga…
ekatrit aanaava.. karan ha samajacha kana aahe.. udyache bhavishya aahe….. aani vayaskar maanse badalanyas lagech tayar nasataat… mhanun aapale laxa tarun varga kade aahe… tyanchya haatat aapalya samajache bhavishya aahe….

Pratyek gavat gaav patalivar mandale kiva sameeti tayar karavi ji sthanik samasye kade laxa deyil…..
aapalya gavatil vidyarthyanche prashana sodavil….

WARSHIK SAMMELAN….
Kiman varshatun ekada tari ektra yaave…
tyaveles aapalyanaa saanskrutik karyakram thevata yetil…
pradarshan thevata yetil…..
yashashvi vidyarthyanche satkarr.. etc..etc

ashe bharpuur karyakram thevata yetil… jya mule sagale ekatra yetil aani charcha karata yeyil..
Samajala ekatra aanata yeyil…..

Aapali saanstha kiva saanghatana….
Sagalayanche ashe mat zaale ki.. aapan asa group form karava….. jyachya naava saathi kaahi paryaay aapan nivadalet… jashe.
1. Adivasi yuva shakti…
2. Adivasi yuva manch…
3. Adivasi yuva munch sanghatana…

Tisare get together 17 feb la thevale aahe…. Kasa he sagalyaana soyiskar asalya mule aapan parat kasa hech thikan nivadale aahe…..

Aata paryant mulaanchich upastiti hoti pan yaa pudhe muli pan apexit aahet…
ki jya mule mulinchya samsya pan kalanyas soppe jaayil…
aani mulina marga darshan karnyaas jar mulich asalya tar uttam …
Mhanun pdhachya veles yetana aapalya bahinina/maitrinina pan saangu shakata…….

Ha nirop sagalya paryant pohachava…. Hi apexa….

Varil vishaya var aapala abhipray jaruur kalavava.… tyavar aapan pudhachya veles charcha karuyatt…..

aapalya abhiprayachya pratixet.....

SACHiNe

Samparka..
SACHiNe SATVi…
waghadi@gmail.com
waghadi@hotmail.com
esachine@yahoo.com

SACHiNe SATVi (orkut)

Sat, 24 Jan 2009 08:06:00 -0500

नमस्कार मित्रानो आणि मैत्रिनिनो ......

नमस्कार मित्रानो आणि मैत्रिनिनो ......
मी सचिनe ......

असेच मनात आले की आपान सगळे शिक्षण / नोकरी / कामा निम्मित्त आपल्या गावा पासून लाम्ब राहतो .......

आणि बहुतेक आपण एक मेकान्ना ओळखत ही नाही .....

आपल्या पैकी बहुतेक जन दीपावळी ला गावाला येतात.....

जर आपण सर्वांना जमेल आशा दिवशी आणि सर्वाना जमेल अशा ठिकाणी छोटीशी सहल / वन भोजन करायचे ठरवले तर .......

फक्त तरुण मुला / मुली साठी ...

(थोडक्यात नविन पीढ़ी ..... जे शिक्षण घेतायेत ..

किवा आताच नोकरी ला लागालेत...

जेनेकरुण आपल्याना समजून घेता येईल ...

कारण आपल्या कडिल नविन पीढ़ी शिक्षना साठी किवा ईत्तर करना नि गाव पासून लाम्ब राहतात त्याना आपल्या कडिल वातावरानाची पूर्ण कल्पना नसते....

नविन मुल्लात एकता किवा एक सुसुत्रता नाहिये.....

आपल्या भागात आता बरेच सुशिक्षित आहेत...

पण सुसवंदा आभावी त्यांचा आपल्या समाजाला उपयोग करून घेता येत नाही....

आपल्या कडिल मुले नक्कीच हुशार असतात फक्त मर्गादार्शाना आभावी ते मागे पडतायेत....

आणि जागतीकरानाच्या स्पर्धेत अजुन ही मागे पडू नयेत....

शहरी मूल सोबत स्पर्धा करता आली पाहिजे.....

त्या साठी प्रत्येकाने ठरवले की आपल्या बरोबरीने एखाद्या गरजू विद्यार्थ्याला मार्गदर्शन / सहानभूति दिली तर बरेच काही होऊ शकते.....

किमान आपण मार्गादार्शाना साठी शाळेत जाऊ शकतो किवा ....

आपल्या भागातील हुशार विद्यार्थ्याना एकत्र आणून मार्गदर्शन करू शकतो.....

प्रत्येकाने आपापल्या क्षेत्रा विषयी माहिती दिली तरी आपण करू शकू.....

कारण जर आपण काही केले नाही तर पुढील पीढ़ी आपल्याला कधीच माफ़ करणार नाही ....

हे झाले भविष्य ....)

आता आपल्याना खुप आस काही नाही करायचे .....

आपल्याना जास्त असे काही करायचे नाही...

सहज ओळख म्हणुन एकदा एकत्र यायचे आणि जर सगळे तयार असतील तर तसे ठरवता येईल ....

आपला एक मेकांशी परिचय होईल ....

चर्चा करता येईल...

एक मेकांचे विचार कळतिल

माला आपला अभिप्राय हवाय ......

ही फक्त कल्पना आहे.....

मी आपल्या अभिप्रायाच्या प्रतीक्षेत आहे.....

या विषयी आपले मत काय आहे???

आपण आपल्या अति महत्वाच्या वेळेतुन वेळ देऊ शकाल ???

हा कार्यक्रम गरजेचा वाटतो ????

खरच असे काही करता येईल का ????

जर आपल्या काही सूचना किवा कल्पना असल्यास जरुर पाठावाव्यत ....
कृपया आपण लवकरात लवकर अभिप्राय आणि उपलब्धि द्यावा

.... ताशे आपल्यान्ना तारीख आणि ठरवायाला सोपे जाईल ...

आपल्या अभिप्रायाच्या प्रतीक्षेत......

आपला सचिनe
esachine@yahoo.com
waghadi@gmail.com

एक नोंद घ्यावी आपले विद्यार्थी किवा आपण हे शब्द आदिवासी विद्यार्थ्या साठी वापरालेत.....कारण प्रत्येक सामाजिक समूह आपाल्या समाजा पुरता विचार करणारे group बनवून राहीलेत...फक्त आपल्या मानासाचेच अशे कुणी नाहीये...

म्हणुन आता आपण पण फक्त आपल्या समाजाचा विचार करून सुरवात करुयात .....(हे माझे वैयक्तिक मत आहे ह्या मताशी सगाळयानी सहमत व्हावेच अशी अपेक्षा नाहए.... )--