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No place for fear and parochialism in India’s transformation

Three people I know and who do not know each other told me last week that they are thinking of leaving India and making a life abroad. They were all deeply disturbed by the Dadri lynching incident and the growing climate of intolerance and violence around us. They all expressed concerns about bringing up their children in a nation where hatred is normal, even a virtue. I feel their pain. I have also not stopped worrying about the future for weeks, though I’m not contemplating leaving the country. Not yet.

Many others I have spoken to in my circle of acquaintances (and let me clarify here that I’m referring mostly to educated, urban Indians in well-paid jobs) dismissed these incidents as collateral damage in electoral politics. Historians like DN Jha (link) and Aparna Vaidik (link) have shown that this is nothing new; cow protection has been an important aspect of pastoral lives but beef eating and cow slaughter have long been sensitive issues, used cleverly by politicians and monarchs to appease certain communities and demonize others. The people who were doing the shrugging seemed to regard themselves as distanced from these ground level politics, while those who felt disturbed imagined that this particular brand of politics, previously at a distance, was now poised to invade their relatively peaceful and protected lives.

Dealing with a climate of fear

Whatever situation you find yourself in, there is a palpable sense of fear that is forcing many of us to take sides. The climate of fear is urging many educated Hindus who have previously regarded their religion as a matter of private belief, separate from their public lives, to acknowledge that their sense of security stems from their ‘Hinduness’. Aware that their actions and words are being judged for how Hindu they are, this is a group that is now deliberate in what they say or do. They are sandwiched between what they are and what they want to project of themselves. They are struggling with the morality they practice and the moral code that is slowly being imposed on us.

Educated non-Hindus too, make a choice. The blending of many religions into the broader umbrella of Hindutva is an obvious strategy of the right wing forces and I truly wonder how cognizant practitioners of these faiths are of this inexorable sucking in of non-controversial faiths into the big umbrella of Hindu belief. For educated Muslims, keeping fear at bay must be a very very deliberate and difficult process. Those who are promoting this atmosphere of hatred must also take responsibility for the growing radicalization of educated Muslim youth in India, and the increased threat of terrorism that our country faces as a result.

The educated Indian is an unfair target

Then there are the die-hard liberals (and I refuse to stigmatize that word), who genuinely believe in the diversity and pluralism of India, who support the idea of choice and who are suspicious of a majoritarian view. I would call them idealists. These are the people for whom hope is an important word at this time. For they seem to be the true targets of this new brand of aggressive Hinduism we see around us. Devdutt Patnaik acknowledges this when he calls the discourse around beef-eating a “symbolic attack on the ‘educated Indian’ who did not stand up for Hinduism in the international arena” (link).

To me, this is a baffling situation. How does PM Modi expect industrialization (Make in India), technological growth (Digital India) or urban investments (Smart Cities Mission) that will catalyze India’s economic growth to happen without the contribution of the educated Indian? Is he supporting the atmosphere of fear expecting that educated Indians have no choice but to accept the hegemony of a dominant Hinduism and carry on with the productive lives they lead? Does he not realize that an atmosphere of fear, violence and suspicion works counter to one of productivity, innovation and entrepreneurship?

No place for fear and parochialism in India’s transformation

For in becoming educated and urban (by default it would seem), it is true that we (and I speak collectively here, as a nation and a community) move a teeny weeny bit out of the stronghold of family, religion, clan and caste. In becoming educated and living in a place of multiple and varied influences (ergo, the city), we do begin to acknowledge and even appreciate the tastes, the expressions of those unlike us. We develop some tolerance, we learn to prioritize actions that take us forward over those and re-negotiate the older codes of religion, caste or clan so they can serve us better. It is in this process of self-discovery and prioritization, in the journey between what we were and what we want to be, that we take risks and contribute the most to the world around us.

At this time, India’s economic objectives seem to be hinged around the expectation the above journey will be one of hope and success. The atmosphere of fear I wrote about above, is a bid to re-focus the core of our identities away from our education and expanding minds inward to a place of fear, bigotry and parochialism. The atmosphere of fear is putting in jeopardy everything that our nation has worked very hard for, including the eradication of poverty and child malnutrition and the provision of decent living standards for all Indians. As Kalpana Sharma points out (link), it’s not just religious minorities but women too, who are becoming targets of a deeply vicious misogynistic moral code. Do we want our young people to become the skilled workforce (ref: Skill India Initiative) that will help India leverage its demographic dividend, or would we rather they lynch a beef eater or strip a woman who dared defy convention? What kind of economic growth will a nation of fighting, insular people achieve?

This is an appeal to all educated Indians. Let us not be silent and accept the blame for something we are not ashamed of. Why should we be ashamed of focusing our energies on studying, learning skills and deploying them for the betterment of ourselves and our country? Certainly not! We need to recognize the terrible impacts this atmosphere of fear and hatred will have on ourselves, our children and our nation. We need to petition the government to contain this. If we do not speak out and take action, we will have no choice but to toe the line, or leave the country.

Can Uttarakhand fight out-migration with development?

This post was first published in ‘Migration Narratives’ on the SHRAM portal, which focuses on migration in the Sotuh Asian context. It can be read here.

The hilly states of India have had a long history of out-migration. In Uttarakhand, officials in the smallest towns and district capitals cite palaayan (migration) as a top concern. Farmers talk about falling productivity, climate change and poor connectivity to markets and youth rue the lack of employment opportunities for them in and near their villages. The sense one gets from conversations is that migration is not always a matter of choice, the city is not necessarily seen as a place of opportunity and that there are many young men (and increasingly women) who would rather live closer to home if they were able to access non-farm jobs.

Development to fight out-migration hasn’t yielded the best results

A key aspect of the hilly region’s bid to disengage from Uttar Pradesh through a long separatist struggle that lasted through the ‘90s and resulted in Statehood in the year 2000 was the concern that focused resources and strategies were required to develop the region and strengthen it economically so that people are not forced to migrate out to earn a basic living. The strategy of fighting out-migration with development has, therefore, been part of the Uttarakhand’s DNA since inception.

However, Uttarakhand’s initial successes have yielded intense development in its non-hilly foothill regions. The Census 2011 shows high growth in decadal population in the four districts of Dehradun (32.5 percent), Hardwar (33.1 percent), Udhan Singh Nagar (33.4 percent) and Naini Tal (25.2 percent) that have much of their land areas in the plains. On the other hand, population in the hilly districts like Chamoli (5.6 percent) and Rudraprayag (4.1 percent) has grown slowly or been in the negative as in the case of Garhwal (-1.50 percent) and Almora (-1.73 percent)!

Can strategic investments impact migration patterns?

Last month, the Chief Minister Harish Rawat launched 15 new development projects worth Rs 62 crore that include road upgrades, pumping of drinking water and housing. While these development projects follow the old mantra of using development to fight out-migration, they seem to be wisely located projects in remote hilly locations like Pithoragarh.

Similar timely interventions are required to develop quality educational skill development infrastructure, encourage entrepreneurship and invite private sector investment in hilly regions. While value-added agricultural initiatives like floriculture and cultivation of exotic vegetables has taken off in many parts of the State and the tourism sector is a large employer, service sector jobs created by rural BPOs are also making inroads here. How do these investments impact migration in the State?

Narendra Nagar case study reveals migration decisions are complex, rational

Detailed interviews conducted in 2014 with employees of eGramServe, a rural BPO located in the Nagar Panchayat of Narendra Nagar, Tehri Garhwal, reveal that decisions regarding migration are complex and rational. When a new opportunity emerges in their vicinity, it compels young people to rethink their alternatives and opens new avenues that are alternatives to the dominant pattern of out-migration.

The study found that while aspiration is still strongly connected with migration to the city, imagined as a place of opportunity and also risk, educated youth from rural areas around Narendra Nagar, find themselves unable to or unwilling to migrate far away from their villages in pursuit of a better life. Young people in Narendra Nagar viewed a business like eGramServe as an opportunity to work in an IT-related job that they perceived as respectable and exciting without the need to migrate out in pursuit of one. They also saw it as a learning platform and stepping stone to something better.

With the Internet and mobile telecommunication easily and cheaply available, young people have considerable access to information about opportunities and hardships in the big city. These information flows impact their perceived value of migration, which in turn comes out of an analysis of the expected returns and costs of migration. The respondent analysis clearly shows that while the expected returns of a better job and better lifestyle come with risks, young people are able to identify several tangible and intangible costs of migration that urge them to remain closer to their families.

The responsibility of taking care of aging parents and dependent family members, for instance, was recognised as an inhibitor to out-migration for instance. Said Manvir, a 19-yr old boy, “There is a responsibility (upon us), we have to understand that. The family also needs us. If we go away, how will they manage?” Poor quality of nutrition and low-quality living environment in the city was another. Shakuntala, a young woman who was pursuing her MA while she worked in eGramServe and who lives with her family in Narendra Nagar said, “Here (in Narendra Nagar) I can eat well, home food is good. We like our dal chawal roti (simple food).”

Many rural youth feel passionate about bringing development to their villages. They want to return to their villages where they can live on their own land and wish for new kinds of livelihood that complement their agricultural earnings. They see the option of migrating out as a betrayal of what they believe in and hope for. Ajay Negi, who commuted to Narendra Nagar from his village every day to work in eGramServe and was also enrolled in college in NN expressed this conflict well. “I don’t like the idea of going out. People from the village are selling their land, but others are protesting new developments being proposed here by investors from the city. I want to stay here to be part of that movement. Maybe I can somehow save my family from misfortune and ensure their survival,” he said. His passion is reminiscent of the passion that marked the many years of Uttarakhand’s struggle for autonomy.

Understanding youth motivations, developing small cities key to influencing migration patterns

These perspectives run contrary to the larger and rather simplistic understanding of migration as something desirable to educated young people from rural India. The Narendra Nagar case study highlighted the need to listen carefully to these alternative voices. To me, they seem to be saying something important. By tapping into these perspectives, it could be possible to be more strategic about future investments and planned development in the hills of Uttarakhand. It would also be possible for this bountiful hilly State to reposition its small towns as critical conduits for development and migration.

Narendra, who worked in eGramServe in a supervisory role, the development of strategic opportunities in urban locations in proximity to the rural hinterland could trigger return migration as well. “Now I am nearer village,” Narendra told me, “its easier for me to stay in touch (with my family), attend to their needs. I can even manage much better in terms of expenses.” Narendra is also more hopeful about the development that has come to Uttarakhand and the Garhwal region and sees his return migration as his contribution to the positive changes in and around his home.

References

Naik, Mukta. 2014, Vibrant small cities can keep rural youth closer to home: A case study of Narendra Nagar, Tehri Garhwal presented at a Special session on Small Cities at the Annual Conference of the RGS-IBG, 2014

Todaro, Michael P and Smith, Stephen C. 2012. Economic Development, Tenth Edition. Pearson Education

Why are Indians not concerned about #inequality?

I came across this graphic today on twitter.

B0cuO8iCQAAiFm-.png_largePredictably for Indians, the top concern is religious and ethnic hatred and not inequality. While I understand that communalism, regionalism, casteism and all the other ‘isms’ are media favourites, political favourites and hot topics in drawing room discussions, I find it strange that ‘poorism’ is not of much concern to the Indian people. I’m not getting into the methodology that Pew might have used for this and whether their sample was sufficiently representative of the varying income levels in India, but what the survey is saying corroborates well with what I observe around me.

Those of us who research and practice in the area of poverty and human development are usually preaching to the choir when we express our concerns. Most Indians, sometimes including the poor, are not really concerned about the issue of income inequality in India. Is it that we have normalised inequality? Or is it that we believe in the passiveness of the Indian poor who will never rebel? Or do we really believe that India is decimating poverty rapidly enough for it to not be a concern?

I don’t have the answers, but I sure find it interesting. Also, perhaps if we focused more on bringing down inequality, the other ‘isms’ might matter less? What do you think?

Fabricating hope from ingredients like poor education & poor ideas

I see a child at the traffic light. He is about two years old, in tattered clothes and howling away. He looks like he has been abandoned, perhaps temporarily. What’s new about that, you might ask? It’s a regular sight in any Indian city. Life is harsh for many out there! *shrug*

One the same day, our Finance Minister was presenting the nation’s annual budget and there was much talk in the air about the revival of investment, the promise of growth and development, the changing fortunes of India.

I was having a hard time reconciling the two strains of thought. I gulped and what I had the taste of bile in my mouth.

Of all the dismal facts about India, it is the ones about children that are the hardest to come to terms with. The trafficking, the child labour, the sexual exploitation. Today’s Hindustan Times carries a full-page editorial about the number of children out of school in our part of the world and this is disturbing too.

Two aspects of the editorial struck me. First, that it wasn’t just poverty that keeps children out of school. India has unleashed a slew of legislation to reinforce primary education- the Right to Education (RTE) Act, the National Programme of Nutritional Support and others. Yet children stayed out of school. Experts attribute this to the poor quality of education that is unable to keep the kids interested. In my research with migrants in north India, I find access to private sector education for their children drives poor households away from villages to small towns, but they are hopelessly disappointed in the quality of these private schools, that offer English-medium all right (as compared to govt schools that teach in Hindi) but no knowledge whatsoever. Also, experts point to the availability of funds but the utter poverty of good ideas that means new investments in the sector are hardly ever realised, especially at the primary and lower secondary levels.

The other idea that struck me was the familiar argument that couches the entire issue of children’s education in the garb of productivity and loos of potential on a national level. To me, more tragic is the experience of the child herself, the family to which she belongs or worse to which she does not if she is an orphan or being trafficked.

We aren’t able to create enough jobs for the ones we do manage to educate, so perhaps instead of worrying about creating a higher volume of educated workforce, we should focus on improving the quality of the education and the experience that children have in school. And higher education? The majority of youth in rural and small town India do not actually attend college, but get their degrees through correspondence and part-time engagements or by simply appearing for exams without ever being taught.

I find it hard to be hopeful about a generation that is barely getting a real education. And yet when you speak to young people, it’s hard to feel so low. They are charged with energy and ambition and I can only hope that we can find a way to not let them down!

Vikas ka Prateek Gujarat! #Girly RoadTrip Day 1

After the divine Parsi breakfast, so unexpected in the Maharashtrian countryside, I took the wheel next and we crossed over into Gujarat driving past towns like Vapi, Salvav and Pardi, more familiar names like Valsad and Navsari and bypassing Surat via Kamrej. This was the stretch where we saw the most interesting stuff being carried on trucks and where our nostrils filled with strange smells at some of the industrial areas we passed by (a post on trucks will be contingent on Nupur supplying me the pictures!). A large number of rivulets, tributaries of the mighty Tapi river, criss-cross through this part of Gujarat heading down to meet the Arabian Sea not far out to our left and it was fun reading out their names.

But it was the Narmada at Bharuch that really halted us in our tracks. Mighty and magnificent, we were fascinated by these waters as we crossed the long bride over it. We spotted some ghats (steps) and impulsively turned in their direction. I have to mention that on this trip, impulsiveness was as much a reward as planning. We found ourselves in a temple on the banks of the Narmada. A few families were there, including one all the way from Bengal, engrossed in rituals and filling up on the holy waters. We sat on the ghats, watching some young men fish, some cattle wandering past and an old lady staring into the water.

This was a spiritual experience of sorts, just watching this massive body of water flow by us. It was hot and still and life seemed to simply stop. There are so many legends around holy rivers in India. You need to find a spot like this next to one and take the moments off to appreciate why!

The Narmada at Bharuch, an impromptu stop that clicked!

The Narmada at Bharuch, an impromptu stop that clicked!

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A spot ideal for contemplation

A spot ideal for contemplation

Spotless clean except for the few discarded garlands in the foreground and even some locals fishing!

Spotless clean except for the few discarded garlands in the foreground and even some locals fishing!

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Taking a 3-way selfie! Hilarious moment! Nupur's capture was really good, while mine was a disaster. This is hers

Taking a 3-way selfie! Hilarious moment! Nupur’s capture was really good, while mine was a disaster. This is hers

Nupur was driver next. A short halt at a nondescript Café Coffee Day to rehydrate, grab a bite and empty the bladder and we were on our way to Amdavad, where we planned to halt for the night. An aside on the bladder issue: I was anticipating finding decent places to relieve ourselves to be the biggest issue on the trip, but we got lucky with this aspect, finding halfway decent toilets most places.

The Vadodara to Amdavad highway is a dream run in many ways and perhaps the most enjoyable section of the trip. Sadly, I slept through some of this. What makes it work are good design (verges, exits, landscape, all much better than he standard NHAI format), excellent road surface (we saw them repair it and they don’t do patchwork but actually take off and relay the surfaces that need attention) and the lush green landscape. I was pleasantly surprised to see neither Vadodara not Amdavad sprawling endlessly along the highway and neither Anand nor Nadiad that fall on the way made their presence overtly felt as we drove past. A new experience indeed!

Our divided political views were what made the Gujarat stretch particularly interesting. I am no Modi supporter, nor is Nupur, but Rachna is of the view that he is a doer and deserves a chance. We’ve ended up arguing about this once before, but I think we all decided to leave the issue aside for this road trip. Driving through Gujarat though, it’s hard to ignore the obvious signs of development—industrialisation, managed urban growth, agricultural prosperity all stare you in the face. Finding fault was a task and terms like vikas and prateek were being bandied about. At one point, Rachna asked me why I was so taken in by these two men? And I answered, “That’s because I am a men’s lady (inverse of ladies’ man). That’s the sort of ridiculous humour that marked this leg of the trip, intertwined with more serious observations and the twitter hash tag #vikaskaprateek was thus born!

The tag took on a slightly sarcastic tone as we crossed the vast slums of Narol on our way into Amdavad city. Congested and unsanitary, I could see this was a Muslim majority stretch, another sensitive topic we avoided. Conflagrations weren’t on the menu for the trip!

Endless fields on the superb drive from Vadodara to Amdavad

Endless fields on the superb drive from Vadodara to Amdavad

Entering Amdavad at the Narol end. The fixation with NaMo is unmissable

Entering Amdavad at the Narol end. The fixation with NaMo is unmissable

'Chhappan inch ka seena': Another way to look at it!

‘Chhappan inch ka seena’: Another way to look at it!

One of the more successful implementations of Bus Rapid Transit in India, so I hear. The Narol BRT stop

One of the more successful implementations of Bus Rapid Transit in India, so I hear. The Narol BRT stop

I see #housing wherever I go! Tenement housing in Narol

I see #housing wherever I go! Tenement housing in Narol

And the squatters all along the road here. The contrast between the informal and beautified parts of Amdavad are stark

And the squatters all along the road here. The contrast between the informal and beautified parts of Amdavad are stark

Google Aunty got us right to Pappu mama’s doorstep.  Nilay Kapoor is Rachna’s mama (mother’s brother) and we call him Pappu mama. A figure from our schooldays,  he works for India’s large public sector rural bank NABARD. I remember him as one of the most intelligent people I knew outside of my parent’s medical community back in the Lucknow days. He was always urging us towards academic excellence and I had fond memories of Pooja mami, his wife, who was a pretty young mother back in school!

An evening of family fun ensued. Amid chai, nashta, nostalgia and chitter chatter, Pappu mama offered nuggets from his own visits to rural India, on other postings and here in Gujarat. An unapologetic fan of Narendra Modi, I was impressed by his neutrality as he discussed Gujarat’s struggle with education and malnutrition and praised its co-operative movements and community feeling. Kejriwal, not one to be left out of any discussion on politics today, was also on the menu, as was shopping and the delectable Gujarati thali at Sasuji on CG road. I was, of course, tickled to find that idli sambar had now officially become a part of the Gujarati thali here! Another example of the myriad manifestations of cultural exchange in our country that make life very interesting.IMG_5398

Do not ever miss this experience if you in Gujarat!

Do not ever miss this experience if you in Gujarat!

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A commitment towards equitable, sustainable growth #kumaon #tourism

My links with Kumaon go back to my school days, when my parents were associated with an NGO called Kassar Trust near Bageshwar and would make frequent trips to hold health camps and plan health-related interventions for mountain villages that had unique problems. In my teen years and into my early twenties, I gathered that life in Kumaon’s charming landscape was hard, especially for women who were often left coping as single parents as the menfolk migrated to the plains in search if employment. In our visits, we observed that Kassar Trust focused on empowering women to be able to take decisions in a stringent hierarchy of both caste and gender; decisions that could impact their lives hugely like signing up for better hand pumps and improve water access or build toilets in their homes. Further, they emphasized that the village people demand accountability from servants of the State and demand access to healthcare, education, etc. My parents and the NGO they worked with were convinced that this is the route to long-term and sustainable progress.

It's like watching a gigantic water colour, being up in the hills!

It’s like watching a gigantic water colour, being up in the hills! View from Te Aroha, Dhanachuli

Graced by a glimpse of the mighty Himayan range on the one clear day among many misty, cloudy ones

Graced by a glimpse of the mighty Himalayan range on the one clear day among many misty, cloudy ones. View from Te Aroha, Dhanachuli

In the aftermath of the recent floods that devastated parts of Uttarakhand, especially the Garwal region, I read articles by several notable experts that suggested that the state of Uttarakhand was born out of pressure from grassroots movements, many led by women. The editorials suggested that the ecological nightmare created by rampant and negligent development and construction and the apathetic and corrupt governance of the State was a betrayal of the local people who fought for and believed in a vision of a smaller, better governed, more productive State that would prioritize the happiness of its people, ecological balance and equitable growth over large investments that might be less sensitive. Knowing what I know of Kumaonis, I could well imagine the determination and perseverance of these shy but tenacious people in wanting more for themselves.

My recent trips to Kumaon have left me with a curiosity to know more about the development of the region and how it is perceived by locals. On one hand, this fruit growing belt appears enchantingly prosperous. You do not see, on the face of it, huge signs of poverty. However, there is more to it than meets the eye. I gleaned some insights from Deepa, who with her husband Ashish runs an enchanting resort called the Himalayan Village, Sonapani tucked away into the hills near the village of Satoli a little beyond Ramgarh and Nathuakhan. Deepa and Ashish have been running The Himalayan Village for a decade now. Cut off from the hordes (you have to trek to get there), they have made their life there and have fantastic insights into the lives of the Kumaoni people. Sitting there amid the beautiful wild flowers with a breathtaking view of the pine scented slopes, I was disheartened to hear about the caste biases that still prevail, the corruption that prevents government schemes from reaching the villagers. Deepa runs a small sewing centre from her property where local women learn to make bags and other small handicraft items that are then marketed and sold by Deepa through various channels. We heard of an upper caste woman, who was freshly widowed but faced criticism from her family when she joined the centre in a bid to be financially independent. We heard about low caste women who politely declined to participate in savings schemes, preferring to focus on ensuring their family gets decent nutrition. Lower caste families usually have very small land holdings and are subsistence farmers. Eloquent and honest, Deepa’s stories painted alive the conditions of women here, still leading tough lives, still tenacious and persevering. I know I will return to Sonapani, the history of which goes back over 100 years and which is the site of an ancient and therapeutic spring, to experience more, hear more, learn more and perhaps even do more…

The breathtaking view from The Himalayan Village Sonapani, a manicured wilderness...could imagine my children here, running free and wild!

The breathtaking view from The Himalayan Village Sonapani, a manicured wilderness…could imagine my children here, running free and wild!

The resort is as much about the people as the place. Deepa in here element, making us feel so at home!

The resort is as much about the people as the place. Deepa in here element, making us feel so at home!

Caught our fancy...these large colourful spiders all over the property...click, click, click is all we heard for a while!

Caught our fancy…these large colourful spiders all over the property…click, click, click is all we heard for a while!

Charming details

Charming details

Bringing up children here...the mommy in me was impressed, charmed, worried...all at once. But so reassured to see people practice a philosophy so few of us have the courage to..inspired, Deepa!

Bringing up children here…the mommy in me was impressed, charmed, worried…all at once. But so reassured to see people practice a philosophy so few of us have the courage to..inspired, Deepa!

As we drove back from Satoli to Dhanachuli, we observed other contradictions worth thinking about. While this region is not exactly overrun by tourists, many from the plains are beginning to populate these hillsides with second homes. Corrupting village pradhans to acquire land and using insensitive construction practices to build gigantic structures that are barely occupied for a few weeks a year seems like a recipe for disaster to me. As we drove through a protected forest on the way, I could see that year’s abundant monsoon has left the region greener and more thickly forested than before. Sumant Batra who kindly invited us to Te Aroha in Dhanachuli pointed out to us that the monsoons had other impacts too. Nature has had its way with irresponsible developments and we saw more than one spectacular collapse among properties that had been built in concrete using massive retaining wall structures, that had involved large scale and illegal felling of trees and in general been built with scant respect to the local conditions. It angered me, this sort of greed that not only disregards the ecology and culture of the region but actively endangers the lives and property of local villagers!

Clearly, the future of the region lies in empowering local communities with knowledge and power. It is a long road ahead, but I do know that if local governance is possible anywhere, it is in the hills where people are deeply connected to their roots and understand the devastating impact of pushing Mother Nature to the brink. We mustn’t lose hope, perhaps.

There are many ways by which you and me can contribute. By visiting regions like Kumaon in a responsible way, realizing full well that tourism if done rightly can be a strong economic backbone to address issues of poverty and inequity. By ensuring that as corporates and individuals we give back to the society and support genuine not for profits that work to empower local communities in the area. By falling in love with the mountains, again and again!

If idealism were to die, what would we live for? #inclusiveness #politics #Indian youth

Harish Khare’s editorial in The Hindu titled This perverse rage against the poor today really struck a chord. He writes about the inherent class bias in a situation when the media blames the falling Sensex on the passing of the Food Security Bill, he writes about the irrationality of the rage against the poor and the belief that the poor are weighing the nation down when in fact India needs to distance itself from the needy and focus on economic development. I am aware that many people I know would regard Khare’s views as biased ‘Congressi’, ‘pseudo-secular’ rants, but I do think they merit some introspection.

An irresponsible media has made it easier still for an already isolated middle class and elite population to shrug off concerns about equity and inclusiveness. Yesterday, I was struck by a few conversations with fellow teachers as well as students as I was teaching a research seminar at SPA (School of Planning and Architecture, New Delhi) of which I am an alumnus.

As one teacher worked with his group, advocating the democratic use of common resources in the context of sustainability, another called him a socialist and exclaimed, “But capitalism works, doesn’t it?”. The students looked on, quite confused and even alarmed about the sudden turn of debate away from architecture and design to politics!

A short while later, as my group hotly debated the place of the urban poor in slums in a futuristic ‘smart’ city, one of them lamented in the most heartfelt manner: “Why is everything in India always a problem with no solutions, except idealistic impossible ones?”

The conversation went something like this: You can start with any development related issue in India and the discussion would boil to your belief system- whether it agrees with what the nation’s Constitution started out with, a socialist welfare State, placing our collective political believe firmly left off center. Or whether it veers to the right or further left. In the 67 years of being independent, India has naturally meandered along, testing this belief system, challenging it, twisting it, etc. Young people across the country, however, are unable to contribute meaningfully to national growth, frustrated by inefficiencies of the State and driven to cynicism by the apparent unwillingness of the political and bureaucratic class to really put their weight behind this belief system. The pursuit of material goals solely for personal gain, the perception of oneself as the productive worker and nothing more, not only makes the citizen feel useful but also absolved her of the responsibility of doing more, and even thinking more!

My students are highly idealistic. I can see it in their eyes. The need to dream and believe in a better collective future. I also see the skepticism and much of the angst is about resolving these two conflicting emotions and figuring out how they could play a role. I still feel the same. So do many of us. We refuse to let our dreams die, but are steadily reminded of the futility of these idealistic notions.

If idealism were to die, then what would be living for?

I, for one, would find it quite hard. And so I persevere. To instill in young people an empathy towards those who did not get a head-start in life like we did, is a starting point. To address the rage we feel about the world around us, to deconstruct its origins and emerge with a better understanding of how to address it, is another step in the right direction. To remind ourselves everyday that we have a right to dream and no one can take that from us. And to train ourselves to listen to the other point of view, for even those who speak in a very different voice may in fact be saying the same thing!

We have to listen! Solutions most often come from the community

There are many interesting ways to work with communities. A wide variety of social researchers across the world are learning that there is tremendous knowledge vested within communities and the outside-in, often high-handed, approach used by academicians and policy makers alike can be disastrous, not only because analysis and solutions may be far removed from reality and therefore unsuccessful when applied, but also and more importantly because this sort of approach loses out on the rich understanding that communities have of their environment, the networks that exist among them, their strenghts and weaknesses. Critical knowledge that can make or break their future and that, in turn, can teach those of us from the ‘outside’ that work with them, so much!

Today’s The Hindu carries a piece by Janaki Lenin about Erika Cuellar, a Bolivian biologist who empowered tribals to use their inherent knowledge in mainstream research and be recognized and compensated for it. This is a critical change and an evolving approach in research.

In my experiences with slum communities, I have often had the opportunity of learning from community members. Often, not the leaders, but ordinary members of the community can make astute observations that put us on a path to better design and more appropriate solutions. In the Sundernagari slum redevelopment project that mHS did in association with Mahila Housing SEWA Trust (MHT), the frequent mention of community life as enacted in the streets outside their homes led us to a pathbreaking design that focused on the street (at two levels, on the ground and two floors above the ground) as a space for interaction, work and play, a tool for safety and social cohesion and much more.

In our workshop at the Bhumiheen Camp in Govindpuri earlier this month, I got the chance to see another type of knowledge at work. The issue that stood out in all our conversations here was the low sanitation conditions in the slum. Most homes had no toilets and the community toilets are filthy and poorly maintained; many of the 35 toilets on the male side and the female side were not even functional. I had to see them to corroborate that absolute horror stories we heard. Not a pretty sight!

After the complaining had been done, I engaged the community members in a discussion in an attempt to find the reasons behind the problem and seek possible solutions. Apparently, the toilets used to be maintained by a private operator (charge Rs 1 per use) and were relatively clean, until the current Councillor (a good person, independent candidate, did other really good things for the area) declared them to be free. The maintenance became non-existent; women especially are in a bad shape, complaining of stomach aches and infections, a really pathetic situation. The Councillor is depending on the MLA for funds to remedy the situation, but the MLA is disinterested because he knows he won’t be re-elected when the elections come around. The community, which has represented numerous times on this matter, is caught in the crossfire and they are currently disheartened by the status quo.

I probed into the issue of self-regulation and the awareness of improved sanitation habits, like cleaning up after each use, etc. One gentleman happened to make the remark that ‘renters’ are the ones who leave the toilets dirty, which of course sent me into a whole tirade on how personal hygiene is not related to economic wealth, caste, status or tenure! I was so upset and insisted on knowing why the community isn’t organizing itself to address this issue if it is indeed such a huge issue! I should have expected the reply.

I was told that anyone who takes the lead runs a huge risk of being the object of ridicule and contempt if they fail, and subsequently they also lose whatever social equity they currently have, an important aspect of slum life and one that is traded for money, debt, favors and the like…. and the toilets are an issue that even the local politician has failed to crack! And then, the solution came too. If an NGO or any external organization were to take the lead and outline a strategy, the community members we spoke to felt confident that people would support them wholeheartedly, work for the cause, do whatever it takes to get this done. They desperately need a facilitator, that’s what they were telling me.

And their observation ties up with experiences of development practitioners in a myriad circumstances.They know the solution, they are simply not equipped to take the lead in roping the right people. They have little confidence in their own knowledge or bargaining power, and have been disheartened by recent and persistent failure in negotiation for their needs. Of course, it seems like they just passed the ball into my court and won a battle of words and it’s easy to walk away in scorn, wondering why “these people don’t want to help themselves”! The thought did cross my mind, but I hung my head in shame immediately. Of course they wanted to help themselves. After all, it is they and not me who have to use those filthy toilets every day.

If you have the stomach for it, take a look….

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Using the ‘Right to the City’ approach to include migrants and other “others”

I was reminded today by various organizations on twitter that it is International Migrants Day. Migrant, a term that has fascinated me for a long time. What is it that makes someone uproot his or her life and go to a new place, start from scratch, face all sorts of hurdles including social rejection and cultural deprivation, to eventually carve out a new life in this adopted place? On the face of it, migration sounds rather unpleasant and yet, it has been a recurrent phenomenon for centuries!

Migration may be forced (slavery, bonded labor, displacement due to war, infrastructure projects, etc) or voluntary (usually to avail of a real or perceived opportunity), but the status of the ‘migrant’ is fraught with difficulty. In India, economic growth and a changing economic structure along with urbanization has meant an increase in rural to urban as well as urban to urban migration across the country. There are several aspects of migration that are fascinating and need to be studied to develop a contemporary understanding of how our urban centers (these ‘engines of economic growth’, yea!) function and grow. However, citizens and governments usually perceive migrants (esp low-income migrants that belong to the informal economy) as unnecessary and unwanted, people who are competing for meager resources, and would like to wish them away regardless of their dependence on migrant labor for a large proportion of informal and often difficult (read undignified) jobs in the city.

For my research on housing for migrants in Gurgaon therefore, I have been trying to put together a rights-based case for why the city needs to accept the migrant situation and address it squarely, with a focus on housing and employment. I was struggling with something that appeared obvious. I was heartened therefore to hear today from some of the contributors to the newly released book titled ‘Urban Policies and the Right to the City in India: Rights, Responsibilities and Citizenship‘, brought out by UNESCO and CSH and edited by Marie-Helene Zerah, Veronique Dupont, Stephanie Tawa Lama-Rewal. The book draws on Lefebvre’s ‘Right to the City’ approach, which the UN hopes to leverage to urge governments to adopt a more inclusive approach to city planning and governance.

At the workshop I attended today at the Centre for Policy Research, Ram B Bhagat, author of the chapter on ‘Migrants’ (Denied) Right to the City made a hard hitting point. He pointed out that policy makers in India refuse to acknowledge or address the issue of migrants squarely. There is no policy that accepts migrants and attempts to give them the basic rights they are denied by virtue of having no identity or documents in their adopted place of residence. He spoke about representation by civil society before the 12th Five Year Plan requesting the inclusion of migrants’ rights and the subsequent exclusion of any such provision in the Plan.

In the chapter, he clearly outlines the contradiction between an Indian citizen’s Constitutional Right to relocate to any other place within the country and the refusal of local governments to grant a migrant a form of identity via which he/she can avail of the basic services and amenities required to live a life of dignity. The paper identifies several exclusionary practices and advocates for the use of a Right to the City approach to include the voice of the migrant in the policy discourse. At the very core, Bhagat argues for the recognition of migration as an “integral part of development” and the placement of migration at the core of city planning and development. I couldn’t agree more and I’m happy to find validation for my thoughts and the assumptions on which I am carrying forward my research work.

On a larger scale, such a Right to the City approach that accommodates multiple viewpoints and consultations and redefined citizenship, imbuing it with a participatory framework is the way ahead for many of the situations that disturb us today. I am reminded of this as I observe the rabid hatred and suggested use of violent and retaliatory actions to “teach a lesson” to the rapists in yesterdays heinous incident on the Delhi bus. While the rapists deserve to be punished swiftly and severely, I question the construct that we have, positioning the rapist as the convenient “other” in general discourse even as we know that may incidents of rape in the city are perpetrated by men known to the victim (though not in this case)! The “other” is omnipresent in all our critiques of the failures of our cities- slum dwellers, beggars, municipal workers (or shirkers), apathetic policemen, the ‘system’, the rich, the poor, the flashy bourgeois, they all threaten us while we remain helplessly virtuous. It is a ridiculous situation, for surely we are the “other” for someone else!

To build an inclusive city, we would need to begin with inclusive mindsets that promote dialogue, debate, awareness and provide space and opportunity for free speech and expression. Even as we speak about the need for safety and improved security, better law enforcement, etc….. we all know that moving towards a society of intense and perpetual surveillance is not a viable proposition. Though theoretical, the Right to the City is a good starting point for the State (especially local government) to build a relationship with citizens and radically change the way cities are governed. Idealistically, I believe that there is a collective action that can be taken to address many of the issues that we urgently need to resolve.

Informed and inspired by the SSA Workshop on Urban Poverty in Mumbai

Of the 40-odd people who attended this workshop on the 11th of December in Mumbai, most came in not knowing what to expect. Urban poverty is a term that confuses and confounds many, even among those of us who work in the development sector. Lina Sonne from Intellecap, which brings out the Searchlight South Asia newsletter for the Rockefeller Foundation and had organized the event, pointed out that there is still an overwhelming focus on rural poverty and a need to move away from thinking of urban poverty as a problem that stems from a failure to address rural issues. Urbanization is clearly a force by itself, the urban poor face issues that are distinct and overwhelming, and there needs to be a focus on resolving these if cities are to truly be the engines of economic growth that India is pinning its hopes on.

The workshop was held at the Dutch Design Workspace, which is intimate, well located

The workshop was held at the Dutch Design Workspace, which is intimate, well located

As the first presenter, I struggled a little bit to gauge the mood, the interest areas and the expectations of the audience, which came from diverse backgrounds. Some were here to listen and learn, and there were others with a fire in their belly who were already doing really interesting things on the ground with poor communities as well as corporations that were striving to drive change through more sensitive leadership.

So I decided to focus on mHS’ vision for housing solutions that envisages a portfolio of housing options ranging from dormitories and shelters for the homeless and pavement dwellers, all the way up to ownership housing. The idea is that the urban poor are a heterogeneous bunch, every bit ambitious and enterprising as any other citizen if not more, and they should be able to self-select what sort of housing they want to live in. (Within this portfolio, mHS is currently focused on catalyzing self-construction in informal settlements through providing technical assistance in the form of engineering and architectural services to homeowners). To make this portfolio of housing possible, not only do we need policy changes and involvement from the government, but essentially there is a need to look at urban problems from an interdisciplinary perspective with the goal to make cities more inclusive and provide better opportunities for everyone.

All the sessions and discussion were captured by posters. This one sums up the mHS session

All the sessions and discussion were captured by posters. This one sums up the mHS session

The other presentations were also very interesting and a lot of the content was new to me. Abhishek Bhardwaj from Alternative Realities spoke eloquently about the homeless in Mumbai and his proposal for “housing in continuum” aligns closely with mHS’ vision. Baby Mohite and Vishnu from Swach in Pune presented the pioneering work that an association of 2200 wastepickers has done in association with Pune Municipal Corporation in being able to bring solid waste management to about 4 lakh households in the city.  This happens through door-to-door garbage collection. The wastepickers then segregate the waste, utilizing the ‘wet’ waste to produce manure and biogas and recyclable materials of all sorts are picked out of the ‘dry’ waste. The results are dramatic and the high level of innovation impressive, like the ST Dispo Bag that allows women to dispose sanitary napkins in a distinct bag so wastepickers don’t have to directly handle soiled napkins! They sell about 50,000 bags per month and all because the wastepicker women had conversations with the middle class women in the households they serve and connected on a woman-to-woman level.

I was quite touched by the presentation by young Shweta from Kranti, which is an NGO run by two spunky women to rehabilitate young girls who have grown up in Kamathipura, Mumbai’s red light district. Shweta, one of the ‘girls’, spoke in an endearing pseudo-accent and told us about how her confidence has grown, how she doesn’t care about what society thinks, how she is influencing her sisters to stand up for themselves back home in the red light district and how she wants to change the world. Shweta and other “krantikaris” (revolutionists) are actively involved in teaching and holding workshops with marginalized girls and children across India. Two other presentations discussed initiatives in education (Doorstep School) and health.

Looking at the posters before re-convening to discuss our takeaways from the workshop

Looking at the posters before re-convening to discuss our takeaways from the workshop

The presentations spun off some interesting discussions. One was the conflict between being innovative in addressing urban poverty through grant-funded initiatives and the need to go to scale and impact a larger number. The future of social enterprises was a concern and some felt acutely the need for social entrepreneurs to get real and find sustainable business models. Some exciting sparring happened on that one!

Another takeaway for many of us was the need for more interaction among those working in the development sector among the urban poor. There is considerable convergence in how different grassroots organizations are beginning to think about the huge problem of how to provide better quality of life for urban residents and much can be learned through sharing and collaborations.

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