202. From Narmada Valley ... (2)

Part (1)

Myth of Rehabilitation

For many years I have been reading (and listening to) about ‘Zero balance’ in Rehabilitation –meaning 100% households are rehabilitated. From experience I have learnt to assume a certain percentage of success of any reported success – however even those assumptions failed here. In Madhya Pradesh 193 villages are in submergence area – out of that in 150 villages people are still living as they do not have any option. “When Government reports ‘Zero balance’, it is not only a lie but we are treated like a non-entity” remarked one villager sadly. Chota Badada, Pipari, Pichodee, Kadmal, Khaparkheda, Bhitada, Bilgaon …. Villages are different, districts are different, states are different – but the situation is the same. Farmers rejecting cash and demanding ‘land for land’ compensation; people living in the fear of floods; people visiting courts regularly in the hope of justice; people changing together “aamu aakhaa ek se” (we all are One) and “ladenge – jeetenge” (we will fight and win) – keeping alive the hope.

Initially Madhya Pradesh government had asked people to “accept money (as compensation for land) and manage your life” – but people have rejected this policy. When people insisted on “land for land” – they were shown on which farming was not possible. In some villages people have planted and cultivated crops on “Krishi Seva Kendra” land (a government property) and distributed the crop among them.

With many such efforts finally Madhya Pradesh government accepted the demands and 21 families have been given land (five acres each) at Khalbujurg. 10 families from Pichodee and 11 families from Bhadal have received land. When we visited the place the farm was filled with green Soybean. The success of these 21 families has motivated large number of people in the area. Even though farmland has been provided, these families are yet to receive land for construction of house. In Khalbujurg nine to ten families are sharing one residence.

This is Khalbujurg Rehabilitation

This residence is shared by 9 or 10 families. Is this proper and adequate rehabilitation?

Prior to this, in 2000, nine families from Bhitada (the village has more than 300 families) was given five acres of land (each family). The distance between Pichodee and Khalbujurg is about 150 kilometers. Out of 700 + families in Pichodee only 11 have received ‘land for land’ – this clearly speaks about status and speed of rehabilitation. According to Madhya Pradesh government, 5257 families are affected by dam and need to be rehabilitated. All these will need land for construction of house; and there are 10000 landless families, which need to be allotted land for construction of house. The quality of construction is another issue.

How many families are affected by dam and need to be rehabilitated? The numbers are not clear. The number 5257 (of the families affected by dam) accepted by Madhya Pradesh government does not include “adult sons”. It is all a number game. For example, Bhitada was submerged in 2006. But the “cut off” year for Bhitada is 1993. So the minor sons in 1993 are still treated as part of the same family in 2006. Government has not considered the reality that the sons will grow up, they will marry, they will have progeny, and they will need a separate house …..So, for many villages the land for necessary rehabilitation is not available.

Even for declared number of affected families by state government, there is no sufficient provision. In Kadmal – Khaparkheda there are 700+ families. The plan is to rehabilitate them into eight different locations. So according to local people, government is not only drowning their village, but it is also destroying their relations with the community. One village getting divided into eight different locations means people have to leave behind their relatives and support groups. People are not sure that they will be accepted and provided support by the villages they would be rehabilitated into. If government discusses with people, even these eight groups can be properly re-arranged. But for many government officers ‘discussion’ means ‘they speak and others accept’ – this must have happened here as well is my guess.

I came across a very interesting term while discussing rehabilitation with the local people. They were easily talking about ’60 meter wale’, ’70 meter wale’ ’80 meter wale’ ….. “80 meter wale” means people/families expected to be rehabilitated before the dam reaches the height of 80 meters, “70 meter wale” means people/families expected to be rehabilitated before the dam reaches the height of 70 meters and so on.  People accused that “even when ‘80 meter wale’ families are not yet habilitated, governments (state governments) are claiming “Zero balance” (meaning nobody remains to be rehabilitated, 100% rehabilitation complete), providing affidavit in courts (since 2008), the dam height was increased up to 122 meters. I was amazed by the knowledge local people had about this situation. Now villagers at least want the height to remain at 122 meters and not to increase it. But I wonder why Government hurried to say that the rehabilitation is 100% complete. With the experience of working with Governments, I know that government is no more a “welfare” institution or mechanism – but how can it work against welfare of its own people?

 Sand Mining: a new way of looting

Next morning we went to Pichodee. Andolan has stopped illegal mining in this village by demonstrations and stopping the sand filled trucks and sending some of the culprits to the jail. In our group there was substantial discussion on “Sand mining”. Some of us argued: to construct new buildings we need sand. If we stop sand mining altogether development will stop and it would possibly create ecological imbalance. (In short the question was: why are you always against development?) The most important question we hardly discuss is: why only a certain group of people have to pay the price for development of others? Why one has always to renounce and others always get fruits (i.e. facilities) of development? So, we kept on discussing these two perspectives. We had discussion on what is legal sand mining and what is illegal sand mining.

As Pichodee village in the submergence area of Sardar Sarovar, it is under Narmada Control Authority; local authorities are not entitled to provide permissions for sand mining. That means the whole field is open to those who have connections.

When we reached the banks of Narmada in Pichodee, we realized how destructive illegal sand mining could be. No theories were necessary; no convincing was required as we stood on the spot. Words lost its meaning and only a feeling of destruction was around us.

Looking at all the three photographs, one realizes how deep is the river and how the illegal sand mining has allowed the river to rush in. The line of water at the back is Narmada. The green patch at the height is the land level – that was two months ago. The photographs show how deep the mining was done. These photographs were taken when it was not raining – you can imagine how devastating it would be in monsoon. Narmada rushes in bringing in huge volumes of water – she is like a Sea then. She has taken all the silt with her and deposited it in Sardar Sarovar. It is not fault of Narmada – it is the fault of human beings who are playing with the river.

Like the canal story, the illegal sand mining is seen for miles. There are alliances across political affiliations, involved in this destruction. One wonders whether the police are taking action against the sand mafia. 

To be continued ...

199. From Narmada Valley ....(1)

I have been reading Marathi monthly Andolan  for last few years and hence I am aware of the issues related to “Sardar Sarovar”. I had an opportunity to interact with dam affected people in Gujarat and Maharashtra. In May 2012, I visited Narmada district, Sardar Sarovar and had interaction with government officials. During that visit I felt the need to visit Dam affected area once again; but with someone who has been part of People’s Movement. So, when in the second week of August I received an invitation to join “Narmada Valley Journey”, without thinking for a moment, I registered myself.

On the morning of 17 August, we reached Khalghat, where 50 other friends from various places like Delhi, Patiala, Indore, Rajasthan, and different parts of Maharashtra joined. It was heartening to see so many youngsters who are already involved in making social change and were ready to learn about new issues. We were also accompanied by four journalists and the discussions continued for the next three days. Medhatai (Medha Patkar) was always ready to answer any questions and that made the group to keep on asking questions and generate learning. For the first two days we visited areas in Madhya Pradesh and on the third day visited areas in Maharashtra. We were not able to visit Gujarat but learnt about the situation there through discussions.

During these three days, from the interaction with various villagers and volunteer activists of NAPM (National Alliance of People’s Movement), following five points emerged and were underlined.  

1.  Even when Governments are claiming that the rehabilitation in Sardar Sarovar affected area is complete, in reality this is not the case.

2. The benefits of Sardar Sarovar are much lesser than was the projection and expectation.

3. In Sardar Sarovar affected area in Madhya Pradesh, a canal network is being implemented. For canals, land is being acquired; rehabilitation is not planned and corruption is rampant.  

4.  Narmada is witnessing a massive illegal sand mining; which  is causing havoc in the adjoining villages. These villages are rehabilitated on paper – but actually they are living villages. The silt Narmada is carrying into Sardar Sarovar is certainly going to reduce life of the dam.

5.   Villages which in reality are not yet rehabilitated face issues like lack of roads, lack of access to health services, lack of education, and lack of safe drinking water – in short, lack of basic necessary amenities.

Mystery of Canals

We started our journey together from Khalghat. This is a city on Mumbai- Agra highway and an important junction on the banks of Narmada. This area is almost 200 kilometers away from Sardar Sarovar. I knew that whatever I observe in this area, the situation would be much worse in the areas nearer to the dam.  Khalghat is also an important location for Narmada Bachao Andolan. Fifteen villages in the vicinity of Khalghat are going to be submerged. In 1990, residents in the area had stopped the traffic on this highway for 28 hours ( Rasta Roko as a protest). People also told us about Tractor Rally they had organized. The movement has used various innovative and non-violent ways to register their protest for their rights.

Mr. Dayaram Patel informed us, “On 4^th July this year, the canals broke in Badwah block and about 500 acre agricultural land and houses were under water for considerable time.” Recently on 14^th August, Gram Sabhas were conducted and one of the agenda was to take a decision about “Whether people want canals.” I do not know how such an important issue could be decided on a sort of voting without having a comprehensive discussion on the issue. Why these canals? Who is going to be benefited by these canals – I was wondering.

Then we travel to Amalatha in Khargon district and the canals we see shocks us. At a glance we could see a canal which is broken at ten different spots. We walked (with local people) for about one and half kilometers and the scene was ruthlessly repeated.

This was Main Left Canal of Omkareshwar dam. Its length is 15687 meters. As I said, what we saw in couple of kilometers, gave us idea about what could be the status of the canal. Later in the villages Nandra and Chota Badada (where the meeting went on till 9.00 pm), people passionately talked against these canals. For the last 28 years they are fighting for their rightful existence; for saving their village, their land, their home from the effects of Sardar Sarovar. That struggle is not over yet; and another struggle is imposed on them. Why the same community has to renounce their resources for the development – whose fruits will be enjoyed only by others?

Listening to people was disturbing. The plan canals for Omkareshwar and Indira Sagar dams will need 1000 hector of land and about 1100 villages will be affected by it in various ways. What I found irritatingly interesting was that the command area of these canals is the same area which is going to be submerged in backwater of Sardar Sarovar. Why a submerged area would need canal water for “surface irrigation”? Provision of “drinking water” is another purpose of these canals – but why do we need canals for drinking water for the area near the mighty river like Narmada? One villager said, “Half of our village has Sardar Sarovar backwater and half the village is covered by canals” – it sound ridiculous but in fact it is more serious as the canal planning is completely misguided and based on wrong assumptions.  What could be the purpose? Who is going to benefit by this?

Nandra villagers had another story to tell. They don’t want canal in their village (because they don’t need it!). When the contractor approached the village for canal construction, they asked him to complete the work in the earlier phase first. However as they opposed the work (this was sometime in March, around Holee), police arrested the local leaders of the movement, declared curfew (144 A); contractor brought 15 huge machines and the work in the village was complete overnight!  Listening to Lalubhai’s (a local protest leader) narration of this experience made me think about “what democracy is about”!  The canal is dividing lands, and in some cases the farmer has to walk for kilometers to approach his piece of land (divided due to canal) as there are no roads to cross canals. The government and contractors have neither consulted farmers before planning canal work nor do they bother to inform farmers in advance.

The quality (rather lack of it) of canal construction was obvious.

 It is clear that the alliance of government officials and contractors is ruthlessly working to increase their profit margin – at the expenses of local farmers.

Now both Omkareshwar and Indira Sagar dams do not enough water to release it in canals. The canals are destroyed by heavy rains. What will happen when the water is released in heavy rains? There is no system to manage drainage of overflowing canals. Those who are affected by canal work should be paid compensations – but nothing is being done in this regard.

It looks like local people get favorable judgments in the courts, but as the judgments are not implemented; the struggle does not end.

All the villages we visited on the first day; are still LIVING villages. Once Saradar Sarovar builds 17 meters Gates, all these villages will be vanished – they will be drowned. That thought made me feel extremely uneasy. We still can save those. Why government ends in planning schemes that are ultimately against its people – I fail to understand. The rosy picture of benefits of Sardar Sarovar has another side – and after seeing it one knows that for “India Shining” there are people who are paying the cost – the cost of their livelihood!

(To be continued)

151. Khasi- Garo Kingdom: Part I

Not long ago, I used to read stories which started with a magical sentence:”Once upon a time there lived a King….” I would have liked to start this post with the same line. But somehow I was in Shillong and though I had no chance of meeting the king, I had missed the opportunity of meeting a Village Head as well. This particular Village Head works as a Librarian in one institute, but due to lack of time, I was not able to interact with him. As the line ‘Once upon a time” always takes me to a strange imaginary land, so were my days in Shillong. The State of Meghalaya is an area which includes Khasi hills, Garo hills and Jaintia hills. There are as many as 17 different tribes in Meghalaya but these three are the major tribes. Shillong the state capital is in Ease Khasi district. I interacted mainly with Khasi people and to some extent Garo people during my week long stay. Hence I use the term “Khasi –Garo Kingdom”.

I had to rush towards Shillong without having time to refer to Wikipedia. I had come here with almost a clean slate. The experience added many new dimensions about Geography, History, General Knowledge, Tribal life and culture as well as Nature. I always prefer learning from fellow human beings than from books. Here there were about 150 people from all seven districts of Meghalaya, who were eager to teach me and answer my queries with lot of patience.  This proportion of 150 teachers to 1 student was extremely advantageous for me. I had ample opportunity to ask many questions, so I was not bored at all; and there were many to share the burden of my constant questions.  

‘How to reach Shillong’ was the first question I had to deal with. Initially I planned to take direct flight to Shillong. When I talked to an official I was told that one could never be certain about the scheduled flight (from Guwahati to Shillong), so it was better to get down at Guwahati.  Guwahati- Shillong distance is about 100 kilometers by road and a vehicle would come and pick me up at Guwahati airport. When we left Guwahati, at Jorbat, while reading shop boards, I felt that something strange was around and I started asking many questions. On the left side of the road, all shops said “Jorbat, Assam” and on the right side of the road, the shops declared “Jorbat, Meghalaya”. So, here too there was the BORDER again!

On our way we stopped at a roadside hotel at Nangpoh and I was enchanted by the beauty of the hill stretched across the road.  The hills borrowing the blue tint from the sky were always there around me for the next few days; my association with them grew strong. I became so fond of these hills, that when someone asked me, “What did you most like in Shilling?” - I amused all the people around by saying “the beautiful hills”.

A Khasi woman officer had come to receive me at Guwahati. She told me that Guam means betel- nut. There used to be (and it still is) a big betel nut market in the city – that is why it is named as Guwahati. Here people constantly eat betel leaf with betel nut and lime – this is called “Kowai”. After every couple of hours, people keep on eating it. Men eat Kowai and women to eat Kowai – there is no gender discrimination in Kowai consumption. When people purchase Kowai from unknown shop, a piece of ginger is added into Kowai. The ginger is supposed to act against evil wishes (if any) of the giver. The shopkeeper when sees unknown customers, adds a small piece of ginger without feeling offended, s/he does not at all feel insulted by this custom.

Maybe because people are always consuming Kowai here, they do not talk much. The work goes on peacefully. I had met six people from Meghalaya in one of the training programs earlier – they never talked much there too. One of them said, “Now you know the secret of our silence”. He also added that when they had come to Hyderabad for the above mentioned training, they had come prepared with the stock of Kowais for a week or so. Generally for ten rupees you get ten Kowai. Whosoever purchases it, purchases for all accompanying him or her. I did not see any of them purchasing them individually or paying individual contribution towards it. As the team wanted me to test Kowai, I consumed it on two different occasions. The betel leaf was very strong and within an instant it turned into fiery red. It was indeed difficult for me to consume half betel nut at a time!

Khasi, Garo and Jaintia all are matrilineal communities. That simply means’ girl child’ is not ‘unwanted’ here like most of the other communities, on the contrary they are welcome. However that does not mean that women do not face any problems here. The assets are in the name of women but the practical control is with the brother or maternal uncle – again a man.  The youngest daughter of the family gets the right of inheritance – she gets the estate and she had to look after her parents and if any brother remains unmarried. Here daughter does not go to her in laws after marriage, but the son-in-law comes and resides with his in laws. I met two highly educated Khasi women – one has two sons and the other has three sons. Both of them worried about ‘who will take care of us in old age’ – as according to the custom there sons would go and stay with their in laws. Initially I thought they were just joking, but it seems that there was some ingredient of truth in it.  Because another woman said, “Not all the girls are youngest daughters. Why don’t you ask your sons to marry eldest daughters? Then they would come and stay with your family.”

The society has different tradition and culture and it does not demand strict relations between marriage and progeny – ‘living in relationship’ is accepted by the society.  A 21 year young man living with a young woman with their child is not an uncommon scenario here. It made me re-think about who is backward and who is progressive!!  I found different perspectives about this practice though. Those Khasi who never adopted any other religion – they call themselves as ‘Niyaamee Khasi’ - accept this custom as part of their tradition. But those who have been converted (especially those who adopted Christianity) find this immoral – this is what I observed; there might be exceptions to what I have observed.

Generally when I travel to different areas, I understand different languages by context. But here I was not able to catch a single word either from Khasi or Garo. When people around me were speaking those languages, I was to sit like a dumb person. Both these languages have a rich legacy. However Khasi, Garo and Jaintia languages are written in Roman script – they do not have separate script. People say that Khasi language has many Hindi, Bengali and Nepali words – but I could catch only one word i.e. Raastaa (Road).

Ribhoi district of Meghalaya is adjacent to Guwahati (Assam). The language spoken in Reebhoi area is Bhoi which is similar to Khasi (this is my impression, I might be completely wrong) – so some people in Assam can understand Khasi language. Khasi and Jaintia speaking people too understand each other’s languages – but Garo belongs to Bodo language group; which neither Khasi nor Jaintia can speak fluently. Today the dialogue between these language speaking groups is through English. How they used to communicate in the past is a mystery to me.

I tried to learn few sentences in Khasi. “Ngam bam ja” means “I eat rice” and “Ngam lah kren Khasi” means “I cannot speak Khasi”. I cannot say that I have forgotten these sentences, because I hardly learnt them. “Bah” is used (here h is silent) as a synonym to Mister and “Kaung” is used to address women. Yumiap, Thubru, Tengaman …. these names were difficult for me to pronounce and to remember. I am sure when people from this area visit Delhi, Mumbai, Pune (lot of students from Meghalaya study in these cities) they would certainly be facing such difficulties.

Everybody likes to be loved by others – this urge takes various forms – from individual to my village; my community; my religion; my country etc. Whenever we visit new areas, people generally ask, “Did you like our people/our land/our society? What did you like most?” I have been asked this question in Bihar, in Karnataka, in Rajasthan, in Kerala .. everywhere. Shillong was no exception to this.

For me the most fascinating aspect of Shillong (it is unfortunate that in spite of such natural beauty I remember this human behavior!!) was NO HONKING by drivers!! Even when caught in traffic jam, the drivers used to wait without blowing the horn of the vehicle! I asked Gideon (our driver) about not honking. His reply was very simple. He said, “Everybody wants to reach their place, there must be some reason why the traffic is not moving. Why blow horn?” I respected his wisdom. Even on my way from Shillong to Guwahati, there was a traffic jam for couple of hours and hundreds of vehicles were stranded. But nobody was blowing horn. There were police personnel – where they were there because Independence Day was approaching or they are usually there on such occasions – I do not know. I thought of inviting these Shillong drivers to Pune and Delhi so that here people learn to drive without honking. But who knows; instead of Delhi and Pune drivers adopting good practice, the drivers from Shillong might learn the art of and the fun in honking!!

(I have still too many things to share about Shillong. Maybe, I will write another post sometime later!!) 

**

124. Journey

This post has been published by me as a part of the Blog-a-Ton 19; the nineteenth edition of the online marathon of Bloggers; where we decide and we write. To be part of the next edition, visit and start following Blog-a-Ton.

(1)

While reaching Delhi’s Indira Gandhi Airport Terminal No 3 to catch Pune flight, Abhijeet is stressed. He never has the right idea of when to start for airport; because he never understands how much time it will take for him to reach. After the formality of Security Check, when he enters the lounge, the flight delay announcement welcomes him!

However, Abhijeet has no option but to wait. He has a cup of coffee, finds an easy chair and with stretched legs opens the book gifted by Paromita. He is stunned by the line which is carefully marked by Paromita. It says, “Surely, this comes of wandering and ‘t is the curse of inquiring spirit!” It is definitely Paromita’s work; she has penciled two words, “attention here” – it is clearly her handwriting.

Abhijeet glances at the cover. The book is ‘Shaving of Shagpat’. The author is George Meredith. Abhijeet feels irritated and angry. But he also is surprised. Why has Paromita given him this particular book? Why she underlined these words? He browses the book for more such marks, but there are none. Is she accusing him of wandering? Or is she referring to her wandering? Does she expect stability in their relationship? What exactly does she mean? He is not sure.

Abhijeet closes the book and thinks about George Meredith’s statement.

By no means can Abhijeet be labeled as a wanderer – yes, he moves a lot, but that is with purpose, which is part of his job. Right from childhood, Abhijeet has always set himself clear goals to achieve. While entering from Primary to Secondary school, he aimed at getting admission to a school known for admitting only limited students with very high IQ; he had that. During the transition from school to college, he aimed to opt for Science stream (which meant a good score in the board examinations) and he did that. The next goal was to study in Indian Institute of Technology followed by Indian Institute of Management – which he did with flying colors. The luxury of the high profile job (with one of the World Mining Giant) he enjoys today is a cumulative effort of all the hard work he had put to achieve those goals.

However, Abhijeet always has been attracted towards wandering. The term ‘Wandering Monk’ to describe Swami Vivekananda’s travel caught his attention first when he was in school. A youth called Narendra Datta transformed into ‘Warrior Monk’ through the Wandering throughout the country was a miracle. Then he also has read about the Prince Gautama wandering and attaining ‘Bodhi’ – thus becoming ‘Buddha’. And who can forget that young monk traveling length and breadth of the country not once but four times and becoming one of the greatest teachers for humanity - Shankaracharya! All the three people walked, they did not have luxury travel, but they had glimpses of life, which one cannot have in the airline travel. And the Africa returned Barrister Mohandas Karmchand Gandhi traveling through the country by railway and becoming Father of the Nation!

In all these cases, the transformation seems to have come through wandering, through hardships, through interaction, through realization, through giving up comforts of life. All these people seem to have attained peace through wandering! They not only achieved peace, but achieved a purpose of life, they motivated others, and they in the process became ‘icon’ for millions! Then why is Meredith objecting to wandering? – Abhijeet thinks. “You are wrong, Mr. Meredith. The inquiring spirit always leads to peace and happiness. Only thing is you don’t know that.” Abhijeet says to himself.

Abhijeet of course knows that the wandering does not necessarily have to be physical. He has read enough of ancient Indian literature to understand the subtlety of wandering, the subtlety of journey. He remembers Nachiketa’s travel to the abode of Lord of Death (Kathopanishad). Abhijeet recalls Savitree’s travel with the Lord of Death. There is an interesting narration of Bhrigu, the son of Varuna making a wonderful journey to understand BRAHMAN. Bhrigu did not wander outwardly; he sat at one place but what an inward journey he made. The story interestingly says that when Bhrigu realizes that Bliss is Brahman, he does not come back to his Father. (Taittiriya Upnishad). Kenopanishad starts with the question ‘by whom’ (केन) and it describes journey of different Gods in the pursuit of Realization. None of these journeys are physical; mostly they are at a very subtle level. All these journeys end in peace, happiness, satisfaction, purpose.

(2)

Abhijeet comes out of his trance due to sudden mobile ring. For a moment he wishes that let it be Paromita. But it is Vinay.

“Bad news Abhi”, Vinay’s tone is very sad.
“What is it Vinay? Are you ok? Any problem?” dozens of questions flash through Abhijeet’s mind.

“Kale Sir passed away today morning. He was in the hospital for a week. He was wounded in one of the tribal protest marches. Couple of days ago, he was remembering you. He was talking about some promise you had given to him. I tried to call, but you must be traveling, I realized.” Vinay explains.

Abhijeet does not know what to react on this.

“What was that promise about?” – Vinay breaks the silence by asking awkwardly.
“Oh! Nothing of any consequence to Kale Sir anymore,” Abhijeet tries to cool down Vinay.

“You know Abhi, you killed Kale Sir,” Vinay’s accusation stings Abhijeet. His heart burns.
“But Vinay…” he tries to explain.
“You and your bloody Mining Company! We will not forgive you Abhi, we never will ….” Vinay disconnects abruptly.

Abhijeet blankly looks at the cell phone. For a moment he thinks of calling Mr. Bhattacharya – the Maharashtra Company in-charge. But only in the meeting last week, the Maharashtra team has presented ‘All clear, everything under control’ picture. Abhijeet sighs. His sudden interest in Mr. Kale the activist would raise eyebrows of the Management. He does not want any more accusing calls. He switches off the mobile.

(3)

Abhijeet feels like crying. He feels helpless, he feels lonely. Kale Sir was not very old, might be around 60. He was physically and mentally active. He was mentor to so many youngsters like Abhijeet and he was friend of tribal communities too. Abhijeet realizes that now when he reaches Pune, there would be no Kale Sir to meet, no more appreciation, no more advice, no more ideological discussion. He remembers Kale Sir’s politeness, his love, his concerns, the price he had paid for his values.

And yes, the promise! Abhijeet feels guilty when he remembers that discussion with Kale Sir. When did it happen? About five years ago. And Abhijeet has not met Kale Sir after that discussion. No doubt he is always busy, but for the first time Abhijeet realizes that he had purposely avoided Kale Sir for the last five years. He has hardly been in contact with his friend circle associated with Kale Sir. They invited Abhijeet for number of meetings and events, but Abhijeet never was free.

Abhijeet still remembers that Sunday. He was in the clouds after receiving the offer letter from the Mining Giant. He touched feet of Kale Sir and in a beaming voice told him, “Sir, Mission Accomplished.” Kale Sir smiled. However, when he heard the name of the Mining Company, his happiness vanished. He slowly walked back, sat in chair. In a moment he looked very weak, shattered to the core. Abhijeet wondered about the sudden change.

“Abhijeet you are intelligent. Now you are grown up, no more a boy, so you don’t need my advice,” Abhijeet was terrified with this statement of Kale Sir. Why was he not happy? If Kale Sir is not appreciating, does it mean that the choice was fundamentally wrong?

“No Sir, I always look forward to your advice. Is it wrong to accept this offer? But it has so much potential. Do you have some other ideas for me?” Abhijeet was again a 10 year old boy mesmerized by the goodness and wisdom and love Kale Sir showed to all his students.

Kale Sir slowly walked to his desk. He pulled a file from the drawers. He handed the file to Abhijeet. There were number of newspaper cuttings in the file. Abhijeet’s eyes moved from page to page. It was a disgusting news – news covering how poor people were forced into some action they did not want to participate, how the poor were exploited, how the police force and government machinery was ruthless to the tribal population. Abhijeet’s palms were sweating, his eyes became misty, and he could not read further. He looked at the offer letter in his hand – the same Company name appeared hundreds of times on those pages – as the ruthless Mining Company against poor! He looked helplessly at Kale Sir.

Kale Sir was thoughtful. He knew he could influence Abhijeet’s decision. However, he always had a belief in self –decision; he never liked to force people. Kale Sir knew by experience that a person taking decisions by his/her conscious choice is much more determined and inspired- than working under some kind of force, even moral force! Kale Sir also thought that a sensitive person like Abhijeet might be able to influence the policies of the Company – not to a great extent though Abhijeet was highly intelligent and had the tag of IIT and IIM – but even small changes would lead to big changes.

Kale Sir smiled. He came near Abhijeet, patted him on the back. He said, “Abhi, this is one of your life chance, so, I won’t ask you to give up, not before trying, not before exploring,” – Abhijeet heaved a sigh of relief when the meaning of the sentence reached him.

“However “Kale Sir continued, “I want a promise from you.”

“What is it Sir?” Abhijeet politely asked. If Kale Sir wants some donation for the organization he is involved in – he could manage that.

“Abhi, take your time. Try to establish yourself and I am sure you will do a good job. But after a certain time if you are convinced that the Company is working against the Poor – would you cease to be on the side of those who exploit? Would you walk off the comforts? Can you give me this promise?”

“Certainly Sir, It is my promise. I think one year is enough time to understand. I will come back to you after one year Sir,” Abhijeet promised.

Kale Sir smiled again. He added, “Abhi, realization has no timeframe – it happens in a moment. Be open to that moment of realization. Don’t shut down yourself because you have decided to take a specific path. There are always other roads and other journeys that one can choose and enjoy. Do not sell your soul to anyone - that is the promise I want from you.” Abhijeet nodded though he only partially understood what Kale Sir meant.

After a cup of tea Abhijeet walked out of that home never to return.

Abhijeet was away from the city for last 7-8 years and was not aware of the developments that had taken place around Kale Sir’s life. But he got it from Vinay, Nishant, Paromita and the gang - Kale Sir was involved in a mighty struggle with the Mining Company Abhijeet was going to work with. This made Abhijeet feel guilty for a while. But at the same time he decided that he will never discuss his relations with Kale Sir in the Company. Pune is big enough city to pretend that you don’t know someone you don’t want to know.

(4)

Initially Abhijeet was caught in a dilemma – every time he was in the ‘big’ meetings, the newspaper cuttings flashed in front of his eyes. But the Company always had 'other' stories. The CSR (Corporate Social Responsibility) head took the new recruits under his wing. They were showed the mobile health unit, the Anganwadi food program, the support for income generation activities by Self Help Groups of women, the training for the youth ….

Abhijeet was overwhelmed by the amount of good activities the Company was doing. The Company was spending billions of rupees annually for the affected areas. He noted that once he should invite Kale Sir and show him all that good work of Company. And there was a bigger question too – that of development. This country needs industrial development, it will make us self-reliant, it will boost economy, and it will create so many new jobs. Environment concerns? Never mind, we will plant millions of trees, we take all precautionary measures. Agricultural land? It was rain fed and the land was not very fertile. The Tribal, whose land is acquired in the area are being paid loads of money and they can live happily hereafter. And anyways, the tribal also do not want to stay in the forest, don’t they need better amenities? The argument was right too.

Slowly the routine overtook. The targets, the deadlines, the media campaign, the meetings with various government machineries, the work with local NGOs, briefing journalists… so much needed to be done. Company provided all the facilities – you name it and it was there. The Company campus was much more luxurious and comfortable than home! Abhijeet joined the game fully. He enjoyed evolving strategies to counter opposition. His marketing skills were asset to the Company – Abhijeet could sell any idea with his wit, charm, politeness, flexibility, knowledge - he could easily win people to his side.

Abhijeet went on the ladder fast. Now he could not return back to Kale Sir. He has met many people like Kale Sir and he was convinced that they are fighting a lost battle. Abhijeet wanted to be on the Winning Side. If at all he leaves this Mining Giant, he will go to another bigger Company, on a better package and designation.

(5)

This sudden news of Kale Sir’s death has shaken Abhijeet completely. Kale Sir was a middle class person staying in a city. What had he to do with Tribal communities? But Kale Sir had a tremendous sense of justice, human rights, equity. It was Kale Sir, with whom he had visited Tribal hamlets and understood what poverty means. It was with Kale Sir that he had understood ecological balance. It was with Kale Sir that Abhijeet learnt ill effects of Capitalism. It was with Kale Sir that he had experienced generous hospitality of the poor. It was while moving with Kalre Sir he had discovered that preliminary knowledge of Sanskrit helped him to understand many Indian languages.

What took him away from Kale Sir? When and why did he choose another path? When did their roads separate? What were his attractions? How could he forget the suffering millions ? How could he forget the oath taken on Sinhgadha to work for the society? How could he take himself away from his best friends like Vinay and Nishant? How could he find happiness in materialistic affluence? Why did not Kale Sir directly ask him ‘not to accept the job with this Company’? Why did Kale Sir not force him into the activities he was doing?

Abhijeet smiles to himself. He realizes that he is trying to put the blame on Kale Sir for no reason. It was Abhijeet’s choice and he can’t escape the price of his choice.

Abhijeet keeps on thinking. Flight is announced. Abhijeet boards. He feels alienated. What is he doing here? Does he need such a luxury in life – the cost of which is being paid by the poor? Can he still go back? Can he give up these comforts, name, fame, money? Is he ready to wander in search of a purpose? Is he ready to repay the debt of Kale Sir and of the society at large?

What about Aai –Baabaa? (Mother and Father) They would actually be happy if Abhijeet resigns from this Company. They have not been comfortable about it. Aai even once tried to convince him to give up the job. Baabaa never says anything but is hardly proud of Abhijeet’s achievement. They never use Abhijeet’s money. Till today Abhijeet never bothered about it – he labeled it as Generation Gap.

Abhijeet’s eyes again become misty. His parents, his Kale Sir, his friends.. everybody gave him the freedom to exercise his choice. He made a wrong choice, but they did not give up hope. He realizes that they all are waiting for him to come back, to explore another way of living. Abhijeet realizes that to be on the 'right side' is much more important than to be on the 'winning side'!

(6)

Abhijeet needs to take Parmonita into confidence. If she wants to move away from him, he will have to accept it. It is only 5.00 in the morning. Should he call Paromita now? No, it would be better to send a text message.

Abhijeet texts her: “Going on a new journey.”

To his utter surprise, Paromita replies “I am ready.”

Abhijeet wonders, why Paromita is awake at these early hours. Then he remembers that the death of Kale Sir must have shattered Paromita too. Did she expect this message from him? At this hour? Is she expecting this particular decision from him? He has never asked any question to Paromita but has assumed certain things. But he knows that assumptions and guesses can all go wrong.

Abhijeet texts again, “Submitting resignation today. Would meet Vinay and others at about 10.00. Usual place.”

Paromita texts back, “Glad to be with you.”

Paromita again. “Welcome back Abhi. I was looking forward to this moment. Will do this journey together and am all excited about it.”

Abhijeet knows that he does not have to say Bollywood hero style “I love you” to Paromita. He does not have to ask the stereotypical question of “I want to marry you, would you?” to her. This is the journey they have already decided through their golden silence.

Abhijeet feels very light. He regrets that he should have taken the decision earlier so that Kale Sir would have been delighted. But what is done can’t be un-done. The greatest tribute one needs to pay to the dead is through action.

He comes out of the room. The reddish Sun is glowing in the east. Birds are chirping. Breeze is cool. Sky is light blue. Trees are dancing. The road is empty. It is Peace, Silence and Bliss everywhere – outside as well as inside.

A journey has to be made; howsoever difficult it may sound. One cannot reach the destination without making a journey. One cannot have the purpose achieved without making a journey. Abhijeet is all ready for this exciting journey – back to his roots.

The fellow Blog-a-Tonics who took part in this Blog-a-Ton and links to their respective posts can be checked here. To be part of the next edition, visit and start following Blog-a-Ton.

101. Image Building

I travel a lot. For many years my New Year Resolution has been ‘to reduce travel this year’ but I have never been able to achieve that. Frankly speaking I have never honestly tried to accomplish my resolution. Because basically I love the challenge of moving. Sometimes I feel that I like instability because it keeps me awake and keeps me related to everything around. Too much stability is harmful to me.

During most of my travels, I am the only woman in the group. When there are more than three people, we generally travel in a four wheeler. I have good relationship with most of my colleagues, so they take care of me and are sensitive to my needs.

Cultural norms about authority and position are very interesting to observe. For example, in most situations the best chair is reserved for the topmost person. The authorities are served tea in better cups (and possibly with better taste!). The boss would get the first glass of water and s/he will have the first and the last words. In many places, the subordinates would stand up when the boss enters – that does not mean they all have respect for him/her. But who cares? In many working cultures the position of the person in the vehicle is also seen as very essential to emphasize his/her authority. For example, in a four wheeler the front seat would be mostly occupied by the most senior person.

I have always found such norms very funny. I have never asked others to change it because most authoritative people are very sensitive about their power display and about their position in front of the group of subordinates. However, I have never followed those standard guidelines for myself. I like to shock people – not for the sake of shocking anyone but I believe that action is more important than mere words. So, whenever I have to travel in a crowded four wheeler I take the back seat and ask the junior most colleagues to occupy the front seat. As it is, we move in their field area and they should be treated well for the amount of work they put in. My young colleagues initially felt very awkward about the reversed position, but somehow they learnt to live with that. And we all were happy about it. Until that incidence happened.

We went to a small tribal hamlet. A large group of women was waiting for us. We all went to the hall where women had arranged the meeting. I was the chief speaker (rather the only speaker!) in the meeting. We had discussion for about three hours. We discussed many topics – the life of women, means of livelihood, workload, health issues, income generation opportunities, and social constraints, education of girls... and range of topics important to their life. We also discussed how they could collectively overcome certain problems and prepared an action plan for the next three months. The focus of the discussion was changing life through challenging situations collectively – in their context. Then we had few home visits which were useful in understanding the various activities women have undertaken and which brought change in their life.

The discussion was followed by a well prepared tribal food – which I enjoy very much. We all ate well and after handshake with every woman (they nowadays proactively come forward for handshake instead of the traditional ‘Namaskar’) we were about to leave.

As I was approaching the rear seat of the vehicle, one woman asked, “Tai, won’t you occupy the front seat?”

Before I could utter a word, another woman from the group answered, “How can Tai take the front seat when there are so many men around? Woman always has to remain behind, no matter how clever she is!”

I was stunned by her observation. Though I had an understanding with my colleagues, and they had never directly or indirectly forced me to remain behind, we all realized that my action was giving a wrong message to community women. The action and the message were in complete contradiction. It was contradictory to what I was speaking in the meetings and what my role required. I was talking about empowerment to them and I was presenting myself as ‘disempowered’ amongst men.

I realized that it is sometimes necessary to build appropriate image – appropriate to what you are speaking, appropriate to what your role demands – even though it may sound as an artificial action. People are bound by their contexts and they interpret your action in their own context.

From that day,we (me and my colleagues) have developed a tacit understanding. When we are visiting a village, while leaving, I consciously take the front seat. It is because when we reach village, not everybody is around. But when we leave village, almost all women come to see us off. Their smile at my position in the vehicle is an award to me and a promise to them. For that to happen an effort of Image Building has to be taken, no matter howsoever I dislike it. Women’s dreams and their aspirations are more important to me when I interact with them – because I am imposing myself on their life without invitation. In my world, I can do whatever I want, but in their world I need to do whatever I indirectly promise them.

90. Empowering

I can sit in a chair, in front of men, they can’t.
I can have expensive clothes, they can’t.
I can travel in a car, they can’t.
I can take a photograph with a digital camera, they can’t.
I travel to different places (states); they have not visited even the neighboring block.
I have a mobile phone, they don't have.
I can read and write, they can’t.
I can spend money, they can’t.
I can speak English, they can’t.

From the point of view of the women, the list has no limits. For them I do not belong to their world, so, whatever I speak is not applicable to them. I understand and appreciate their feelings. But I know that the truth is much broader than this. Truth has many more sides than are apparent to us.

I am in the midst of Kotwalia women. Out of the 15 women I am interacting with, only one has studied up to 8th standard, rest of them never went to school. All of them are married. They live in a small hamlet of Village Chindiya in Tapi district of Gujarat.

Kotawalia is one of the Primitive Tribes in India.

While walking through the hamlet, I see one bicycle and casually ask women whether anyone of them can use that. They all naturally laugh at my question. One man is sitting under a tree and tells women something in their tribal language, at which they again laugh loudly. I ask them what the man said. The man seems to have told, "Tell her that you know bicycle riding. Why tell her that you don't know something, when she has no means to check it?"

Clever man indeed.
His approach in a way is right. Why share one's problems and weaknesses with a stranger?
I smile.
During the meeting we have talked a lot about their life. Now I begin to elaborate my life, which generates the other kind of list.

They (the Kotwalia women) can milk a cow (actually cow rearing is not their traditional livelihood, they have learnt it in last two years!), I can’t.
They can make cow dung (gobar) cakes, I can’t.
They can go to forest alone, I can’t.
They can fetch buckets of water from a handpump, I can’t.
They can speak Gujarati, Hindi and their tribal language. I can speak Hindi well, can manage with Gujrati but cannot speak Tribal language.
They can cook on Chulha, I can't.
They can produce a basket from bamboo, I can’t.

I go on speaking about the things which they can do and I can’t.
This list too is has no limits.
Now the women are enjoying the list and they keep on adding more aspects of 'what I cannot do'.
They can dance, I can’t.. (I really cannot!)
They can sing, I can’t. (I really cannot!)
They can identify various plants, I can’t.
They can cook fish recipes, I can’t.

Now the discussion is funnier for them. They realize that urban women, educated women lack certain skills which they themselves are good at.

What factors influence the differences in our lives?
Is it education? Is it class? Is it caste? Is it ethnicity? Is it religion?
Is it the present or the past? How does it direct the future?

There are questions without answers.
But the interesting part is at the end of the discussion we all feel empowered.

Though empowerment is about living according to one’s choice (freedom of choice is what ultimately matters!), understanding our own strengths is necessary to make the right choice.

I think we all reached that positive understanding at the end of the discussion. It is not that only I have given them a new IDEA, they too have given some points to me to think more about. They taught me that life is not all about what you can do (and do it well), but also about what you think of those aspects which you can't do!

Empowering each other is the least we all can do very easily.
*

81. CAPITAL difference

The group, especially the children broke loose after listening to my sentence. Adult women were obviously caught in two minds, they did not want to insult their guest, but could not control their laughter. Children were not bothered about who they were facing, for them it was a moment for a hearty laugh and they were enjoying the moment fully.

I think I am either too out of the world (because I do not read daily newspapers and do not have TV at home) or I just love to get surprised. That is why everywhere I go, there are surprises for me. I was visiting Ranchi after three years and was surprised by many things. For example, the participation of 600 Akhadas in Raam Navamee festival with such a pomp and show was something I had never imagined about Ranchi. (The photo is taken two days after the festival, so no crowds in the photo!)

I was in a small hamlet named Bidpi Tolee, part of village Itki, just about 20 kilometers from Ranchi, the Capital of Jharkhand. Here I was, amongst women and children of Sarna tribe, who speak ‘Kurukh’ language. Later after internet search I realized that ‘Sarna’ is a religion practiced by Santhal tribes. (For further information visit http://en.wikipedia.org/wiki/Tribes_of_Jharkhand).

Half an hour ago, prior to this meeting, I had learnt from Mantoran ( a local woman, who is working with us as Extension Worker, her life story is really inspiring) how to ask ‘what is your name?’ in Kurukh language. (http://en.wikipedia.org/wiki/Kurukh) I had just asked “ninghaya naame enther heke?” to a child and that brought so much laughter to the whole gathering. Obviously, I had asked it all wrong, once again!

I met about 20 women and few children. The children attended a local school, which was a school for ‘school dropouts’. Most of the adult women had very small land, and after paddy cultivation work as laborers. They earn only twenty rupees as farm wage and 80 rupees if they are on a construction work – a lot of construction work is going on around the area. Women showed me a place about 2 kilometers away where there was a forest ten years ago and now not a single tree! For a hamlet of 50 families there is only one handpump.

All the families are poor. They are not able to speak Hindi, but understand my questions very well. They have a hard time while explaining their daily diet to me. They insisted that I should stay with them for couple of days, then they would be able to demonstrate me what they eat. Women were very happy to interact with me. They told me, that it was for the first time they were interacting with some outsider. They interact with relatives coming from outside, but it was their first interaction with a non-Sarna person. They have formed couple of Self Help Groups and we discussed that. I gave them information about bank linkage and government schemes. But more than that I wish they could spend some time together and learn few new thoughts and ideas. They like this idea of learning together.

I request the women to sing. They start discussing amongst themselves. It seems that their ‘star’ singer is not there. They are taking time. The girls who are at the sideline of the conversation till then decide to become proactive. They want to sing and without waiting for anyone’s permission they start singing. They sing a song about ‘Chala’ God. Their voice is beautiful, it resonates. The song is something like this: I go to East and I go to West, but I do not find Chala. I go to North and I go to South but I do not find Chala. I eat and sleep but I do not find Chala. I sing and dance, but I do not find Chala. The people try to find God, but they never find it, we are born, enjoy, live and die without understanding God… what a nice song!

It is time to leave. The women want me to spend some more time with them. But there is another meeting at Chund, a place 25 kilometers away. I have to, knowing that I may never meet these women again. I know I have learnt a lot from them but have not given them anything in return. I just take their group photo so as to remind me that such people and such life exists around me.

I approach Ranchi in the evening thinking about those simple women and kids. We are separated not just by twenty kilometers. We are separated by history, tradition, religion, education, opportunity, freedom. The life is not only different apparently but inherently.

There is a CAPITAL difference between the lives of people like us and the tribal people. Who is responsible for this might be a difficult question to ask. However, it is certain that it is our responsibility to bridge the gap by making everyone part of the development process.

80. Without Interpretation

Once while traveling in Satpuda region, I saw a man worshiping some stone God. It was just 7.00 in the morning. As I am interested in studying history and culture of various tribes, I thought of taking a photograph of that tribal man. My colleague had a new digital camera and he was enthusiastically ready to test his photography skills. He immediately went into a photographer mode. I asked him to wait for couple of minutes.

As a believer in people’s privacy and their right to share information, I thought it was necessary to take permission of that man before taking photograph. My colleague laughed at it. He said, “Why would the man object to being photographed?” But I insisted. So, my colleague asked the man whether he would mind being photographed. Generally when asked this question, villagers do not object. But this man said, “No, please, do not take my photograph”.

I felt little triumphant that I was sensitive to the rights of tribal people. It was a pleasant surprise to meet a poor tribal man, courageous enough to say emphatic ‘no’ to urban people. Rural-urban, educated-uneducated etcetera still define power positions in rural India.

I was curious about his answer. The man was neither too young nor too old. He was alone. For few minutes we silently watched his worship. He continued his worship without paying much attention to us. I took opportunity of this silence and I asked him various questions - about what God it was, why it was being worshiped, why was he alone, where was his home etc. The man seemed eager to talk to us. He explained to me that in the memory of the dead, each family erects stone images at the outskirt of the village. Once in a year, in a particular period the family worships those ancestors.

The worship ritual seemed to be simple and a sort of routine matter for the man. He had some flowers, few herbs, a chicken (of course dead), and some liquid in a pot and few lines to utter. Within few minutes, the worship was over. The man inquired about us – who we were, from where we came, why and so on. We answered all those questions.

I was trying to analyze the response of this man and wanted to understand his perceptions and reasons for not allowing us to take his photograph. I was expecting some deeper religious concepts, some type of taboo, some ban on giving information to outsiders, and some sort of belief about protecting the tradition. Finally I asked him “Why you did not want us to take your photograph while worshiping? Was there any specific reason?”

Now it was the turn of that tribal man to be puzzled. He looked at me, smiled and just said, “Oh! Sister, I have nothing against you and there is no special reason. My clothes are not good enough for a photograph, they are dirty and torn, and that is why I did not want you to take my photograph.”

Looking at my reaction he spontaneously consoled me, “Next time if you inform me in advance, I will wear best of my clothes, I will even bring whole of my family here and then you can take any number of my photographs during the worship.”

I was completely taken aback!

Everything in life is not so complicated and not so deeply rooted as it appears to be. Life is simple, natural, innocent, and instinctive. Then why invite misery by interpreting it? Our interpretations brings in our choices, our biases, our miseries and out perspective into it.

To see things (persons, events, happening,) as they happen is an art. It might be good, bad or ugly, but why take its burden on ourselves? To ‘take life as it is’ is difficult but not impossible.

That morning, the man taught me the need to learn the art of living without interpretation! Art of taking life as it comes to you….

77. A Tale of Two Worlds

It is a tale of two worlds. Many more worlds within those two worlds are visible as I move deeper into it. I see cross connections, power relations, and I understand that I do not know much about it. Yes, I am in Orissa once again.

Ten days. Thousands of kilometers. Sixteen villages and towns. Twenty + meetings. Hundreds of people. Moments of joy and despair. Time to introspect and to compromise.

Some moments are prominent, some are deeply buried, some are just in the queue, and some will definitely influence my life. Some moments I might re-live, some I might never get again.

That was my life during the last ten days. Nothing unusual I believe.

Koraput. We are in the Circuit House. Why it is named so? – None of us knows. It is a beautiful building, constructed in 1937. It is well maintained. My colleague tells me that Vinoba Bhave stayed here in 1955 – this was written in Odia. This must be during Bhoodaana movement. Were there any landlords in this area? – We ask ourselves. We discuss the strengths and the fallout of such movements.

In a small village named Khudi, many women come for the meeting in the evening. So we split in two groups and few of us especially discuss with women. They are smiling at me, and excitedly telling each other about my lack of knowledge of Odia. They cultivate lot of vegetables, but apparently they do not consume it. There are well defined norms which restrict interaction of young women with the outside world.

I meet four very young Sarpanch. Two of them are women and naturally their husbands are playing more active role. For me, the women sharing chairs with unknown guests and government officials is a big step forward. I am sure things will improve as we move on. I talk to a young man. He has no history of political power in his family. He is confident, assertive and he expresses really well. He is aware of the problems of the village, the causes and offers some solutions to it. People seem to be very much aware of government schemes especially NREGS and they keep on posing questions. To watch those people was a joy.

And then my colleagues insist that I visit a local Jagannatha temple. They narrate stories. I am amazed to listen to those. It is beautiful place. There is a story behind construction of this temple. There is no place for logic and rationality here. But if it makes people happier and self-reliant (which hardly is the case!) I don’t mind. And of course, I know that my opinion in these matters is least sought and not at all valued.

Now we move to Kalhandi district. Once again I am in the vicinity of the lovely Niyamgiri. We interact with Dongaria Kondh tribal people. Some of them insist that they are ‘Zarania Kondh’ –living by streams. This is one of the Primitive Tribes. But they seem to be used to external people. The whole village gathers around us – men in very less numbers. As usual we ask questions and they answer. Some questions start a hot debate. Some questions make them laugh.

A woman is wearing a short decorated sickle in her hair. She takes it into her palm to show me it clearly. I ask whether she has an extra piece, she answers I can take the one she is holding. Mischievously she adds: ‘for just hundred rupees’. Everyone around laughs. I know that is not the price of that item. I am surprised with her negotiation skills.

I am wondering about the divide between scheduled caste communities and scheduled tribes communities. Both are poor, but somehow a conflict is induced between them. They don’t trust each other and they have to live with each other. The caste dimension, the social (and economic) disparity, the exploitation, the working of many outside forces is appalling.

I purchase an Odia newspaper and try to read it with the help of my local colleagues. They enjoy the role reversal as they become my teachers. I try to speak couple of sentences and slowly I realize that I understand most of what is being spoken. That happens because I am aware of the context to a certain extent. But when I do not know the context, I fail miserably.

At the end of the day, life seems to pose the same questions that I somehow keep on asking myself repeatedly. Some of them are: What is my role? On whose side I am? Can you change any system by becoming part of it? Is it worth having certain partnerships? Am I teaming with wrong people for the wrong cause? Have I become a ‘purchasable’ person? And that too cheaply?

Through this visit, Orissa remains an enigma for me. It poses more questions and riddles than it answers. I hardly know anything about my own people, just because they belong to another world!

I can’t afford to have a fragmented existence in these two worlds. If I aim at establishing link in the two worlds (obviously for betterment), I need to keep my integrity intact. This leads to more questions, more discomfort, more stress.

That is the essence of the tale of two worlds! I hope, in future I will do better than this and overcome this dilemma by taking some sensible steps.