my learning from the block.

                                                             

MY LEARNINGS from BLOCK PLACEMENT.

Agency Name – North East Research and Social Work Networking (NERSWN)

Place of Field Work – Gossaigaon Sub-Division, Dist. Kokrajhar, Assam

Field Work Instructor – Rajesh Basumatary

                                            Project Coordinator

                                            NERSWN

Field Work Supervisor –  Alex Akup

                                            Asst. Professor, CSJG

                                            TISS MUMBAI.

Submitted by : VIVIAN W. LOPES

                           M2017DTA027.

                         

ACKNOWLEDGEMENT

           At the very outset, I would like to offer my heart full gratitude to our supervisor sir Dr. Alex Akup, Centre for Social Justice and Governance, TISS, Mumbai, for his constant inspiration and guidance that helped me immensely to complete my Block Placement successfully.

I would also like to extend mu sincere gratitude to Bodhi S.R. for taking care of logistics and making such good arrangements for our Block at NERSWN and making a wonderful learning experience for all of us.

I would again like to offer my heart full thanks to Mr. Raju Narzary, Executive Director, NERSWN        I would like to offer my sincere thanks to Mr. Rajesh Basumatary, Project Coordinator, Livelihood Project, NERSWN who helped me in doing justice to my assigned field tasks.

Finally, I would like to express my deep affection for Mr. Raman Narzary and Mr. Anil Murmu, Asst. Coordinator, Livelihood Project, NERSWN and all other stake holders for being there with me and supporting continuously throughout the assigned tasks.

Date:                                                                                                                Vivian w. lopes.

Place:                                                                

Introduction

       Social work is a profession for those with a strong desire to help improve people’s lives. Social workers assist people by helping them cope with issues in their everyday lives, deal with their relationships, and solve personal and family problems. Some social workers help clients who face a disability or a life-threatening disease or a social problem, such as inadequate housing, unemployment, or substance

        Social workers also assist families that have serious domestic conflicts, sometimes involving child or spousal abuse. Social workers conduct research, advocate for improved services, engage in systems design or are involved in planning or policy development. Many social workers specialize in serving a particular population or working in a specific setting.

       Social work is a practiced-based profession requires a combination of theoretical and practical learning. Both types of learning are important for students to become professional social workers, and they take place inside and outside the university classroom through the field education experience. I have tried to put some significant experiences which has led me to great learnings.

MY LEARNINGS FROM THE BLOCK

About the Organization

The Northeast Research and Social Work Research (NERSWN) Kokrajhar, is one of the responsive voluntary organization operating in the region. The organization was conceived by a group of young people who were together known as ‘BRANSTHU’ in December 2004 and was registered as a society in June 2005.

In the course of time the members have to take different ways to pursue higher education which enabled them to know more about the functioning of a NGO.So the idea to form an orgnisation comprising the BRANSTHU members came to being. BRANSTHU went on to form NORTH EAST RESEARCH AND SOCIAL WORKNETWORKING (NERSWN) Presently, the organization is operating from its Headquarter at Kokrajhar , Assam with its project offices located at Gossaigaon subdivision and a campus at Chandrapara  in the dist. of Kokrajhar. Currently, the organization is working mainly in the Bodoland region of Assam with a group of people who have experienced exclusion from the developmental discourse, with an aim to realize sustainable development and create equitable opportunities.

Vision – A society free from injustice, violence and prejudice

Mission – Through transparency and participatory means, NERSWN strives to realize development and rights of the marginalized through building capacities of communities and strengthening knowledge technology and networks.

Hierarchical Structure of the organization

Asst. Coordinator

Field Mobilisers

Board Members

Director

Executive Director

Admin

Project Coordinator

Finance

 

CRPS

The activities of NERSWN

Enhancing paddy production

Enhancing Commercial Vegetables

Enhancing oil seeds and pulses

Kitchen garden promotion

Organic manure

Horticulture promotion

Pig rearing

Hybrid activity

Enterprise and Agro-techniques inputs

Nurturing grass roots and SHG promotion

Activities Conducted

1. Enhancing paddy production

    Through this activity, the social work trainee with the help of Asst. Coordinator Mr. Raman Narzary at first visited farmers houses to get assurance from the farmers about the line sowing process. After the assurance they have gone for demo of line sowing of the paddy saplings at three farmers fields. of the Nilaijhora Cluster.

2. Enhancing Commercial vegetables

    Under this activity, the livelihood team and the social work trainee planned to organize an Expert Hand Holding programme on Commercial Vegetables to in order to increase the income of the farmers. As planned , the social work trainee and Mr. Anil Murmu invited the Commercial Vegetables Expert , Mr Nikudim Hembrom from Grahampur Village . On the programme, he spoke on benefits and methods of working on commercial vegetables and this entity help in higher income. He also motivated the farmers towards more effort and smart work in today’s competitive world.

3. Enhancing Oil seeds and pulses.

For enhancing the oil seeds and pulses , the social work trainee assisted Project Coordinator of Krishi Vigyan Kendra, Kokrajhar to Hultu Village to select suitable lands for cultivating pulses and to conduct a Focus Group Discussion (FGD). On the discussion, he told the farmers to tilt the land as soon as possible as the season is nearby. He also asked for list of farmers willing for the pulses cultivation and the total area of land they have in order to calculate the amount the seeds to be distributed. He also discussed on few points on modern methods of cultivation in order to get more production. He collected Soil sample to test the fertility of the land . Soon after he get the list, he and his team will start the procedure to distribute the seeds for pulses cultivation in the respective area.

4. Kitchen Garden Promotion.

    For Nutritional Kitchen Garden and Nutritional food, the team decided to conduct an Expert Hand Holding Programme among the SHG members . As planned, they invited Mrs. Porna Sharma as nutritional food expert from KVK. On the programme , she explained the SHG members about the concept of Kitchen Garden, health benefits from kitchen garden, techniques and methods to make a kitchen garden , selection of nutritional food for cultivation in the garden, types of vitamin and the foods containing the various vitamins and proteins. Along with this she also spoke about the nutritional food that the human body wants to remain fit.   

5. Organic Manure  

     Under this activity, the social work trainee visited KVK and learned about the procedure on preparing organic manure i.e. Vermi-compost . The social work trainee along with the team visited households and described about the preparation of vermin-compost both for kitchen garden and other cultivation.

6. Horticulture promotion.

    For horticulture promotion, on the same programme for kitchen garden, the guest speaker spoke about promoting horticulture in their premises. Horticulture is also a good medium of income , so she motivated the SHG members to and encouraged them to plant fruits trees in their premises. She also explained about the health benefits of horticulture.

7. Pig Rearing

    For the above enumerated activity, the livelihood team organized training programme in pig rearing. Dr. Rinku Deka, Vetenary Officer of Gossaigaon Sub division was invited to conduct the training on pig rearing . The participants on the training was the SHG members from Nilaijhora Cluster. The registered members were distributed piglets by livelihood team. Another distribution was also done on Hultu village of Sapkata Cluster.

8. Hybrid Activity

             For the above mentioned activity, there was a programme organized by the livelihood team for encouraging and motivating the SHG members towards Hybrid activities. Hybrid activity means activities from which an individual can earn money within a short time from certain activities like weaving, goatery, etc. In the programme, Traditional Assamese dress Designer, Nandini Musahary from Bongaigaon, Islam Ahmed , Juli Narzary, Kumai Bala Brahma from Handloom Dept. BPM of Gossaigaon Development Block, Bipul Musahary was invited as guest in the programme . They spoke about different innovative ideas and methods to enhance hybrid activity especially for women for more income within a short span of time.

9. Enterprise and Agro-technique inputs   

    For enterprise and agro-technique inputs, the livelihood team organized the expert hand holding programme for farmers where Motilal Daimary , Agriculture Dept. was invited to input some ideas for farmers on agricultural support from their dept. The social work trainee encouraged the farmers upon agripreneurship and gave them some ideas on how they can accelerate the income through innovative and creative ideas on agriculture.

10. Nurturing Grassroots and SHG promotion.

      The social work trainee and the livelihood team together put their efforts on uplifting the SHGs as it is one of the priorities of livelihood. They worked on giving training to the SHGs and nurtured them at grassroots level through leadership training, capacity building training, etc.  

11. Conducting one day seminars at schools

I took personal initiative to go t o schools in the neighborhood and I conducted one seminar on study tips and personality development with the help of my two other friends. The idea was to improve the capabilities of the student for future  and help them to study better as they enter into an important year.

Observation

      From the overall Block Placement under the organization, placed in Gossaigaon Sub- division, working in the rural areas for strengthening the rural life of both the Santhal and Bodo community at different levels, the social work trainee made the following enumerated observation.

The office of the NERSWN at Gossaigaon is situated in such a area that is easily accessible for every person whoever works on both field and office. The transport facility is helpful for all the stakeholders in any situation.

On transact ride, it was observed that the farmers were mostly engaged in paddy cultivation. Paddy is the primary crop that the people of region earns their livelihood.

The organization works for the under privilege and downtrodden people who are deprived from getting the  basic requirements from the society. The people are basically from the encroach areas who were the vulnerable sufferers of the conflicts occurred in the region.

The Livelihood team members are very enthusiasm and are always ready to get into the depth of the grassroots level to make the people overcome challenges in their lives. 

The CRPs who were selected for working under the Livelihood project very supportive and they are working as mobilisers as with a hard working spirit. Though they undergo many challenges but they have the courage to face it.

The primary stakeholders especially the farmers and the SHG members of both the communities are cooperative enough to make each and every programme a successful one.

The interested farmers are hardworking and they follow each and every instruction thrown to them, as they accept that this organization is only to show them the right path of income with justice and equality.

The various government departments related directly or indirectly to rural life are forwarding their helping hand to abrogate the   challenges of rural areas through the bridge that NERSWN built. Because of the good relation with the organization, the path is being shown to them and they forward the various opportunities which the stakeholders can access to them .

Rays of hope for the SHGs , the members are very active in group participation. They are always ready to participate in training programme and any activity to conducted for them. This is possible because they could understand better now about their problems.

Through the intervention of the organization, the farmers and the SHG members of the region now have a better opportunity in getting educated because they participate in group activities, interact with government officials, bank transactions and other purposes opened the door for them to grab the chance for uplifting themselves.

Learnings  and critical reflection on  the block placement.

PROSPECTIVE FROM WITHIN

 “HUM AYE NAHI HAME LAYA GYA HAI ''

With these words Mr. Benedict  Bhengra a Santhal tea garden worker corrected me when I told him that your ancestors came here on their own. He has given his 40 years of life in the tea garden. We three had a thought-provoking dialogue on the life of tea garden workers. He said that, there ancestors were BROUGHT here they did not come on their own. He told us that like any other Indian the foreign missionaries also felt that we do not have our own etymology. We were treated as beggars and still we are. We are looked down upon and they always felt the need to help us rather than understanding our ways of living. He was grateful to the missionaries who brought them here but he regrets that he had to live behind his past, his land, his identity his know surroundings, his people and everything that called their own.

They were brought to Assam as workers so that they could live a better life they were brought here so that they could make a living but they ended becoming bonded laborer to tea garden and the tea garden became their world. The world which looks so green and beautiful from outside has its own sublime ugliness which is not seen by an outsider like us. The tea garden workers do not have an identity of their own. They left behind what their own now they live in tiny houses which are given to them by their owners. The missionaries always treated them well and tried to give them a life of dignity. The 99% of workers are converted Christians belief who took a new name a new identity and a new selfdom which was again given to them and chosen by them.

They worked hard during the day to make the tea garden a profitable venture and in the evening, they strengthen their faith. They were deprived of their land, identity and traditions to make them civilized but have they really become civilized? Or they have turned slaves? The tea estate which is no longer own by the missionaries has become more profit oriented than human oriented. With the change of management, the values and the concept on which the tea garden also changed. People were less important than the money. But, the tea garden workers were happy with what they were getting. No one ever thought of revolting or even protesting as they do not feel that what is done to them is injustice. They consider it as their destiny and they feel that they have no other option but to keep living their lives in these gardens. They learned a new way of life called “BAGANIS” which means those belongs to the garden.

They have not many dreams and their world are small but the pain of living like a foreigner agonizes many of them. Many feels that their children should have a better future than that they have but they do not see much hope as now they can not go back to their home land in Jharkhand and they see nothing but acers of land covered under tea plantation. The whole dialogue with Mr. Benedict has made me reflect on the lives of a tribal.  I was left with the question IS THERE A POSSIBILITY OF CHANGE? Can there be a better future?  But do these tribal really want to move out of their cozy life of garden where everything remains the same and they have almost everything which they need to survive a house, food, market school, church, livelihood etc.  

But as the name of the tea garden ‘MORNAI’ which means (it is not mine) verbalizes the unspoken truth nothing belongs to them. They are outsiders and they have to live a life of a foreigners which was never accepted by the local Assamese people. A lot of questions come in my mind but all are do not have an answers. Some are better to be unanswered but we need to raise questions and we need to critically reflect on the existence of human being which matters the most. The tribal though in a new land is still a tribal and no one deny the fact though his new identity as Baganis has tried very hard to wipe it off. Finally, Mr. Benedict say “ Nothing can wipe off our past how progressive we become the tribal that we are will always be and will remain till eternity’

IDENTIY CRISIS

It is at this intersection that the tribal community or the Adivasi stands today. What are the needs on the ground, how have they been addressed or not addressed and how can development agendas now become inclusive and integrate their interests with the rest of the 'mainstream society? The answers to some of the fundamental questions of our larger polity and society lie in this, addressing the concerns of the adivasis.

On the face of it, it seems like a clear-cut policy line, but is it really that easy? Who actually are these adivasis? Here, we are not talking about their social, cultural, linguistic, ethnic entity, which in a sense defines their identity. We need to get beyond that to see how they are defined or categorized for the purpose of targeted development within the political system, their 'political identity' as it were.

Do we have a methodology in place to identify them on the basis of certain characteristics? Is there a nationally accepted yardstick to know who falls in this category and how they can be distinguished from other communities, who inhabit the same region?

The government parlance is 'ST', an interchangeable and official term that implies this distinct group. Yet do we know what this term 'ST' which is used commonly means? What are its parameters or its defining features? Only if we are clear, could we move ahead to assess the present policies, their impact on 'regions of conflict' and attempt to broaden or improve them.

This is the first point of ambiguity. Article 342 section (1) of the Constitution enjoins upon the President of India, in consultation with the Governor of a state to notify SC or ST communities. Article 366(2) of the Constitution of India refers to Scheduled Tribes as communities who are "scheduled" in accordance with Article 342 through a declaration by the President of India.

The 'Adivasi' then remains just a term, which according to the discretion of the President finds a 'fit' with a particular community living in specific areas, which the Constitution recognizes as "Scheduled Areas". There is no uniformity or a set of features or conditions, which they need to fulfill to categorize them as such.

Surely, this is an unacceptable situation considering the fate of 11 crore Adivasis in this country, constituting 6.2 per cent of the total population according to the 2001 Census hangs in balance. The process can be defined as 'discretionary' at best and 'random' at worst. This shows up as gross irregularities on the ground.

Thus, the Santhals living in Assam do not have access to benefits due to Scheduled Tribes, which are accorded to Santhals in Jharkhand, Orissa and West Bengal. Several tribal groups like Gonds, Pahari Korbas, Kanwar, Junawar spread in states like Chhattisgarh, Orissa, Jharkhand are covered under different gradations of Central Government. This arises again from difference in their definition status.

In the Central Government's records, the term is equally vague. There is no concrete definition, which means that Government policy for inclusion and upliftment of tribal populations is built on shifting sands. If the very definition is arbitrary, the entire process following it would be flawed. Massive sections of those, who are actually adivasis may not figure at all. This non- commitment to a set of standards in defining tribals is reflected at international level.

1996conflict – A chilling  turning point in the lives of Adivasis of Kokrajahr.

Historical background

Acts of violence and terror are not new to Kokrajhar district of Assam. The entire Bodoland movement and the struggle has been very aggressive and violent in many ways. As I was researching on the socialist background on such event I came across an article written by Mr. Abhishek who has done an extensive study on this violence which I would like to present in this article.Muslims of Bengali origin have been mercilessly targeted—with more than 30 persons killed in two days—and mudslinging has continued ever since, unabated. Media reports have said that the non-Bodo organisations in the BTAD which fielded a non-tribal candidate (ex-ULFA member Hira Sarania) in the ongoing General Elections, in Kokrajhar district, has alleged that the minorities were targeted just because they did not vote for the Bodo candidate.

Though the Assam government promptly decided to hand over the investigations into the riots to the National Investigation Agency (NIA), the truth remains that the recent spate of violent attacks on the Muslims of Bengali origin in the Bodoland Territorial Council (BTC), is not an isolated event, or a sudden outburst of violence. To say the least, it is but the fall out of a very complex autonomy-movement that has gripped Assam since 1987, when, frustrated by the AGP government’s neglect towards the development of indigenous communities, Bodos under the leadership of the All Bodo Students Union (ABSU) came up with a fresh demand for a separate State called Bodoland. The ABSU was at that time led by Upendra Nath Brahma, who coined the term “divide Assam fifty-fifty.”

Bodos, the single largest tribal community in Assam—around 6 percent of the population, have been fighting for a separate State since 1967 under the banner of the political party PTCA which was backed by the ABSU. Along with the PTCA, the Bodo Sahitya Sabha also played an instrumental role in the Bodo struggle prior to 1987.

1993 Bodo Accord

In 1993, came a high-point for the Bodoland struggle—the Bodo Accord was signed by the All Bodo Students Union (ABSU) and its political wing, the Bodo People’s Action Committee (BPAC), with the Assam government in February 1993. Though they gave up the demand for a separate State while signing the Accord, it empowered the Bodos and facilitated the formation of the Bodoland Autonomous Council (BAC).

The provisions for the formation of the BTAD were that villages which have more than 50 per cent Bodo population should be included. But later, villages with fewer Bodo populations were also included to ensure territorial contiguity.

Moreover, the Accord did not demarcate completely the territory which would be included under the Council. And that, led “to all kinds of confusion and resentment among the Bodo groups, their leaders and the Bodo masses.”

As a consequence, the ABSU withdrew its agreement on the Accord and renewed its demand for a separate State.

Parallel to these political movements for a Bodo separate State, several armed organisations also evolved— initially the United Tribal Nationalist Liberation Front (UTNLF) formed in April 1984, and the Bodo Security Force formed in October 1986. Later, the Bodo Security Force changed its name to the National Democratic Front of Bodoland (NDFB) in 1993, and the Bodo Liberation Tiger Force (BLTF) was formed in June 1996.  Spearheaded by the BLTF and the NDFB a series of violent attacks, killings and massacres occurred, even within the different factions fighting for the ultimate goal of a separate State. And, into some of the large-scale killings we will look into in the next chapters.

2003 second Bodo Accord

On March 15, 2000, a formal cessation on the part of the agitating organisations was announced and the second Bodo Accord was signed by the BLTF (which played a more important role in the entire deal rather than the ABSU and other unarmed groups), Central government and State government in 2003. Consequently on December 6, 2003, “a total of 2,630 BLT cadres laid down arms, which included 508 assorted weapons and 17,137 different pieces of ammunitions.”

This second Accord led to the creation of an autonomous self-governing body of the Bodos—the Bodoland Territorial Council (BTC) within the State of Assam. The area under the BTC jurisdiction is called the Bodo Territorial Autonomous District (BTAD). The Accord also agreed “to provide constitutional protection under the Sixth Schedule to the said Autonomous Body; to fulfil economic, educational and linguistic aspiration and the preservation of land-rights, socio-cultural and ethnic identity of the Bodos; and speed up the infrastructure development in BTC area.”

Post 2003

After 2003, the struggle for a Bodoland went through several ups and downs. The different groups fighting for the Bodos got divided and separate factions came up—often with conflicts between each other.

The Bodoland People’s Progressive Front (BPPF) came up to rule the BTC, but unfortunately got divided into two factions—the BPPF (Hagrama), led by Hagrama Mahilary, the erstwhile BLT chief and chief executive member of the ad hoc BTC, and BPPF (Rabiram), led by Rabiram Narzary, former ABSU president. The first elections to the BTC saw violent clashes between the two factions, but Hagrama won at the end.

Hagrama’s faction was renamed as Bodoland People’s Front (BPF), and till date the BPF continues to be a coalition partner in the Tarun Gogoi led Congress government in the State.

The long narrative of ethnic and communal riots in Assam proves all over again how complex the demography of the state is.

In addition to its original, highly heterogeneous ethnic composition, the fear of the ‘other’ has been laid bare to the leeching manipulation of sectarian and identity politics. And, this wave of identity movements, often taking chauvinistic turns, bred alienation among communities and encouraged desperate measures, often violent ones, to protect whatever was one’s own. The greed for power, through the manipulation of communal and sectarian sentiments, never let the political leaders stop for a while and reflect upon how millions could die following a slight instigation.

The recurrence of ethnic violence, which was also communal to some extent, shows that when political and administrative measures are half-hearted a problem can continue to inflict immense pain into the lives of millions of people even through three decades. Identity crisis, struggle for land and vote-bank politics, all played their own roles in stoking the flames of communal and ethnic violence alive and keeping it alive.

If instead of answering fundamental questions bothering indigenous communities for so long, communal politicians find just another avenue to gain votes, the situation will only be exacerbated.

On the crisis that Assam has been facing due to riots and massacres erupting out of clashes between the Muslim settler community and indigenous tribal,

The most basic step towards solving communal and sectarian strife is a holistic understanding of the roots and the complex history of the people of Assam.

Ethnic conflicts

Ethnicity has been in existence right from the beginning of human society. The conflict is also as old as the ethnicity.  In today’s modern times ethnicity is ever increasing problem which does seems to die off. Only after a group is thrown into a situation of regular contact with others do they become aware of their distinctiveness and their uniqueness becomes their identity. This preservation uniqueness has been the main reason for a number of conflicts. As everyone would like to preserve their culture and ethnicity. Such ÁWARENESS’ of being distinct comes only when they are amidst of others and such influence is over powering.

 The whole conflict may not be driven one person but by a well-organized politically motivated groups or any individual longing for power. The real cause is always kept away and the conflict may rise up for no reason and can take dirty turns. Identity crisis does exist and it has great significance for the existence but politically motivated conflicts lead to doom. Conflict brings people of one race one ethnicity together but it cuts off from rest of the world. Nothing much can be achieved through violence but fear and destruction. So it is dialogue which will lead us to better future and respecting the distinctiveness and right to live that distinctiveness will bring peace and harmony.

Challenges faced

        During the entire Block Placement, the social work trainee faced some challenges in completing the assigned tasks that are enumerated below.

The two communities especially, the Bodo community and the Santhal community used to communicate in their own tribal languages. So, this creates problem in certain situation to understand their expressions by the social work trainee.

The road condition sometimes creates barriers for the people to reach Jhawarbil cluster. Because there is no bridge to cross the river to get to the people of the area.

Due to overburden of work, sometimes the tasks could not be completed as assigned by the team.

Due to misbalance in following the plans made, the Asst. Coordinators sometimes could not assist the social work trainee to the field to perform tasks assigned. 

Due to lack of Man power, some other tasks lag behind and this creates a barrier at the end of the month which pressurize the whole team in completing them.

Conclusion

The block placement has been a great learning experience for me as I could bring into practice what has been thought to us in the four walls of our classroom. Prospective from within made more sense when I had real engagement with the field, when I worked in their field and when I lived the lives that they leave every day. A number of problems just stood in front of me but solutions were no where to be seen. I could see NERSWN making small steps towards change. I learned a lot in the process of transformation.

I learned How past has weathered and torn apart the entire race here but their determination to stan up and keep moving makes me proud. I came with the intention to help the tribal community but they have helped me to in return. My contribution to the orgnisation, society and community has been limited but I get the satisfaction of being the instrument of change.

REFRENCE

https://indiaresists.com/violence-in-assam-will-we-ever-learn/

 VIVIAN LOPES

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