Vol. V Issue IV October 2018 Impact Factor: 2.0674 ISSN ... file Multidisciplinary Global Journal of Academic Research (MGJAR) Editorial Board Dr. V. Neelamegam Editor in Chief (Hon)

Vol. V Issue IV October 2018 Impact Factor: 2.0674 ISSN: 2394-1758

MultidisciplinaryGlobalJournalofAcademicResearch(MGJAR)

Vol.VIssue.IVOct.2018ImpactFactor:2.0674ISSN:2394-1758

Contents

TheSammakkaSaralammaJataraDr.K.Parimurugan

1-12

AnIntroductiontoRuralDevelopmentSchemeswithSpecialReferencetoTamilNadu,IndiaDr.R.Dhanasekar&Dr.V.Neelamegam

13-28

SocialandCulturalTiesinMargaretAtwood’SurfacingP.Suguna

29-32

AnAnalysisofImmigrantIssuesinBharatiMukherjee’sDesirableDaughtersS.T.Praveenkumar

33-37

IndigenousKnowledgeforSustainablelivelihoodFr.M.G.SelvinrajSJ

38-47

Publisher

45,T.A.Koil5thStreet,Velachery,Chennai–600042,TamilNadu,India.

Cell:09444077646Email:[email protected]

www.academicresearchsupport.com

www.academicresearchsupport.com

MultidisciplinaryGlobalJournalofAcademicResearch(MGJAR)

EditorialBoard

Dr.V.NeelamegamEditorinChief(Hon)AssistantProfessor,FS&H.,SRMUniversity,TamilNadu,India.

Dr.P.ArunachalamProfessorDepartmentofAppliedEconomicsCochinUniversityofScienceandTechnology,Kochi-682022,Kerala.India.

Dr.JoséG.Vargas-HernándezUniversityCenterforEconomicandManagerialSciences,UniversityofGuadalajara.UniversitarioLosBelenes,C.P.45100,Zapopan,Jalisco,México.

Dr.SoniaSelwinBusinessManagementTrainers,CommercialStudiesDivision,BahrainTrainingInstitute,MinistryofEducation,KingdomofBahrain

Dr.SanjayN.TupeAssociateProfessor&Head,Dept.ofBankingandfinance,B.Y.K.CollegeofCommerceCollegeRoad,Nashik-422005,India.

Dr.PranamDharAssociateProfessor,DepartmentofCommerce&Management,WestBengalStateUniversity.Barasat,WestBengal,Kolkata–700126,India.

Dr.B.JohnsonAssociateProfessorDeptofCommerceandManagementStudies,UniversityofCalicutKeralaState673635,India.

Dr.S.R.SheejaAssistantProfessorofEconomicsSchoolofDistanceEducation(SDE)UniversityofKeralaThiruvananthapuram-34,India.

Dr.R.RamachandranAsst.ProfessorCommerceDDE,AnnamalaiUniversityTamilnadu-608002,India.

Dr.D.AmuthaAssociateProfessor(Economics)St.Mary’sCollege(Autonomous),Thoothukudi,Tamilnadu,India

Dr.K.KaviarasuAssistantProfessorofEnglish,BishopHeberCollege(Autonomous),Trichirappalli-620017.T.N.,India.

P.Anbarasan,B.E.,MSW.,Researcher&SocialWorker,Daasya,ChennaiTamilnadu,India.

MGJAR/Vol.V/Iss.IV/October 2018 pp. 1 - 12

1

RESEARCHPAPER www.academicresearchsupport.com

ImpactFactor:2.0674

MultidisciplinaryGlobalJournalofAcademicResearch

(MGJAR)Vol.VIss.IVOct.2018ISSN:2394-1758

TheSammakkaSaralammaJatara

Dr.K.ParimuruganAssistantProfessor

DepartmentofAnthropologyUniversityofMadrasChennai–600005

AbstractInIndia,therearevarioustypesoftribalgroupsarefoundandlivingallparts.

Eachtribehasgotauniquetypeofbehaviours.InIndia,thereare462(K.Singh,ASI)tribal groups living and they practicing various types of ceremonies and rituals. InAndhra Pradesh, the Koya Tribes remembering the mother and daughter (i.e.Sammakka and Saralamma), who fought against the Kakaitiya dynasty and theirhusband were killed in the war. These two girls went inside the forest and became“Vanadhevathaigal”(forestdeities).

For remembering this incident the Koya people celebrating a festival andoffering jaggery for the deity. This festival will be held on every two years once atMedaramvillageinWarangaldistrictofTelangana.Someobservationsweremadeonthefestivalandthesamewillbepresentedinthispaper.

KeyWords:KoyaTribes,KakaitiyaDynasty,ForestandFetival1.1Introduction

It is a kind of tribal festival to be celebrated by the various tribal groups ofIndia.The festivalcelebrated inthemonthofFebruary. It isaBiennial festival.Thisfestivaltobecelebratedinthepast1000ofyears.ThefestivalcelebratedinMedaramvillage.Medaramisaremoteplace in theEturnagaramWildlifeSanctuary,apartofDandakaranya,thelargestsurvivingforestbeltintheDeccan.ItislocatedinTadvaiMandal at adistanceof110k.m. fromWarangal city, stateofTelangana, India.The


2

tribal Jatara(Mela) is celebratedduringthemonthofMaghaMasam.The festival iscelebratedforfourdays.Thebusesareprovidedduringthisfestivalseasons.

Anthropologicalcuriositymakesmetovisit theeventswithmystudents.Westarted our journey towardsWarangal railway station. The Government of AndhraPradesh provided bus facilities to reach Warangal. This paper is an outcome ofobservations made in Medaram village. It will enrich through an anthropologicalview.

1.2OriginofGods

TheprinciplefemaledeitiesareworshippedbyTelugupeopleareGangamma,Polakamma or Poleramma (the goddess of smallpox), etc. In India, each and everyvillage, the peopleworship “gramma-devata”, it reflects in different forms. It has ashrineorsymbol.TheinfluenceofHinduisminIndia,theShivaandVishnucultswereworshippedinBrahmmicalform.The‘Kali’(afemaledeityandwifeofLordShiva)isalso worshipped by millions of people in India. Shiva symbolizes the power ofdestructionandtheideaoflifethroughdeath,Vishnuthepowerofpreservation.ThedeitiesofHinduismaremostlymale.Ontheotherhand,thevillagedeitiesprobablyare females. In India, before Aryans invansion, the native people (tribes) wereworshippedvillageGods.Even,theMedaramvillageissituatedindenseofforest.ThetribalpeoplenaturallybelieveonAninism,andnatureworshipping.

Therearemanymythsabout themiraculouspowersofsammakka.Fromthetribalfolkstory,about6-7centuriesago,itwas13thcentury,sometriballeaderswhowent for a hunting found a new born girl (Sammakka) emitting enormous lightplayingwithamidsttigers.Shewascarriedovertotheirhabitation.Theheadofthetribeadoptedherandbroughtupasachieftain(Soonshebecamethesaviorof thetribals of the region) shewasmarried to PagididdaRaju a feudatory tribal chiefofKakatiyas(whoruledthecountryofAndhrafromWarrangalCitybetween1000ADand 1380 AD). Shewas blessed with two daughters and one son namely Sarakka,NagulammaandJampannarespectively.

1.2.1JampannaVagu

Jampanna Vagu is a tributary to River Godavari. According to the history,Jampanna is the tribal warrior and the son of Tribal goddess Sammakka. TheJampannaVagutookhisnameashediedinabattlefightingagainstKakatiyanArmyin the stream. The Jampanna Vagu is still red in colour marked with the blood ofJampanna (Scientifically the red colour of the water is attributed to the soilcomposition).TribalsbelievethatwhileholydipintheredwaterofJampannaVaguremindsthemthesacrificeoftheirgodswhosavethemandalsoinducescourageintotheir souls. There is a bridge constructed on top of Jampanna Vagu, known asJampannaVagubridge(Wikipedia,2016).


3

1.3TheOriginofSammakkaandSaralaka

DuringthetimeofKakatiyadynasty(KingKakatiyaMonarchPratapaRudraIIduring8thcentury)rulingtimeheorderedtocollecttaxfromtribalareas.Thetriballeadersaid,wedonothaveanymoneyorgrainsforthisyear,todistributemoneyorgrainduetolackofrainfall.TheKingwasdeclaredawaragainstthetribalchief.Thetribalchiefwasmurderedintheriver.Thewifeoftriballeaderandhisdaughterandsonwere continuing the fight against the rulers. Finally, the sonwas killed in the‘JampannaVagu’.Themotheranddaughterwererunawayinthedenseforests.Later,they did not appear in the village. After few years the people while collectingfirewood in the forests, they founda snake-hole (‘PaambuPuthu’) inoneplaceandKunkkumamwas spread on the soil. People believed those two girlswere becameforestdieities(vanadevathaigal)laterforthememoryofthosetwogirls.Thefestivalwascelebratedononceintwoyears.

1.4TherulersofKakatiyasKingdom

1. BetaI[1000–30]

2. ProlaI[1030–75]

3. TribhuvanamallaBetaII[1075–1110]

4. ProlaII[1110–58]

5. PrataparudraI[1158–96]6.Mahadeva[1196–9]

7.Rudramba[1262–96]8.Ganapamba

9.Mummadamba,M.Mahadeva

10.PrataParudra[1295–1326]


4

SincefromSangamperiod,thelocalKingswerefollowedtheVaishnavismandSaivacults.Thetempleswerebuiltbythelocalpeople.

1.5TheHinduism

The cross different stages in evolutionary, since from hunter-gathers, theyconsume non-vegetarian foods. During settled agriculture (Neolithic period), manstarted to cultivate various crops.May be 8000 years ago, they started agricultureandcultivate in the forestregion.Duetoecologicalreason,eventhebaboon’swerefolloweddietofvegetarianbutscarcityofplants,fruits.TheyusedtohuntbirdsandothersmallanimalsinAfrica.

After, Hinduism was originated in India, the Varna system predominantlyspreadover in India, tribals startedtocultivatecrops insmallscale in thehillsandtheystartedtoworshipnature(sun,moon)andeventhetotemicobjectsworshipped.Economy/Social systemwas started, thewealthwas determined according to theirwealthandstrengthofcattle.Howmuchhehas.LatervariousdynastieswereformedandruledtheIndiancontinent.

In India, the temple Agama rules, worshipping patterns is changed due toSanatnana Dharma, dress pattern, customs, beliefs were maintained. The Sanskritoccupiedamajorparttogothroughprinciplesoflifestyles.Thebrahminspracticedrituals based on purity and pollution concept through agama and Veda upanisad.People fromdifferent communities follows the principles of particular religion andthen worshipping the Gods. But other caste people without understanding theprinciplestheyfolloworworshiptheShivaandVishnuGodsandalsotheystartedtomake a pilgrimage in various placeswere the origin places of God.TheworshipofNavaGragamsanditstemplesaregreatconcerntoHindus.TheHinduswerestronglybelieve those nine deities (moon, sukkran, sani or planets), according to planetrotationandchildbirthwereconsideredthe“Timeofbirth”willbenotedonthebasisofstar.

ThefollowingnineNavagrahasanditsrespectivelocationoftemplesareasfollows:

S.No. NameofthePlanet

Temple EconomicGain

1. Sun SuriyanarkoilTN BodyHealth

2. Chandran ThingalurTN Happiness

3. Sevvai VaitheeswaranKoil,KumbakonamTown

Braveness

4. Budhhan ThiruvenkaduTN Knowledge


5

5. Guru AalangudiTN Respect

6. Sukkiran KunchannurThennid/t.TN

BeautyandEnergy

7. Sani Thirunallur,KaraikalPONDI

Diseases

8. Raghu Thriunageswaran,Kumbakonam,TN

Fear

9. Kedhu KilPerumpallam,TN Familyinheritance

TheninetempleswerelocatedinKumbakonaminTamilNadu,exceptSani(Sattarn)inPondicherry.

TheGovernmentofTelanganahassanctioned200croresofmoneyfor thisBiennialtribalfairattheforestvillagetopromotereligioustourism.Therearemorethanonecrorepeoplevisitingthisplace.Halfofthemwerenon-tribals.Theyareparticipatedinthetribal festival.Peopletookbath inTributaryofriverGodavari,andwearnewdresses. During their festival, Tribals sacrifices goat, cock for the deity. Peopledrinkingbeveragesandbuyingnewcloths, jewels,variouskindsofeatables,varietyoffooditemswhichisavailableintheshops.Morethan10lakhsofpoultrybirdstobesoldonthefourdaysoffestivaltime.

1.6GlobalizationvsVisitingofTemplesandJatras

Generally, Hindus visiting to various ancient nature worshipped. The five PanchaStalangal like water (neer), land (nilam), fire (neruppu), gas (vaaivoo), and sky(aagaayam). For each bathras have a separate God and its worshipping temple isfound.ThePanchaButhamsanditsrepresentingtemplesisasfollows:

1. Water–Thiruvanaikal,Trichy-Iswaran

2. Land–EgaambaraIswararTemple,Kancheepuram

3. Fire–Thiruvanamalai-Iswaran

4. Air–Srikashastri,AndhraPradesh-Iswaran

5. Sky–Chidambaram-Iswaran


6

1.6.1TheGreatTraditions

TheTirupathi temple (the LordVishnu)which is located inAndhra Pradeshwhichattractsmillionsofpeople.ItisconsideredtobeaworldrichestGodandgetmillionsofmoney donated by devotees. Even tribal people visiting to this templeonce in ayear. Hindus are strongly believe, if we worship any form of Gods. It reduce ourproblems.LordMurugainThiruchendurworshippedmillionsofpeople.HeisthesonofLordShiva.

Twosons

ForSrivalliputhur,AndaltemplefamousforVaishnavism.Andal(female)consideredbeing one out of twelve Alwars the followers of Lord Vishnu. Similarly, the 63Nayanmar’s (the devotees of Lord Shiva). All of them were taken human birthpreachingareconsideredandbeingworshippedasGuru.Forrememberingtheirlifeandactivities.Theannualfestivalstobeeveryyear.

According to Hindu epic of the “Ramayana” considered to be a sacred epic andBhagavad Gita considered being Hindu sacred book. The Ramayana andMahabharathaarethetwoepicstories.Whetherithappenedarenothappened,thereisnosolidevidences.TheSaivismoriginatedfromNorthandspreadtowardsSouth.Similarly,theVaishnavismoriginatedinSouthandspreadtowardsNorthIndia.Thesetwo cults are unique one and followers of these cults are called Hindus and itsreligioncalledasHinduism.

SincefromIndusvalleycivilization,thehumangroupswerestartedaccordingtotheirwealthandoccupation. Ifpersondoingparticular job,hehasbeennamedaspotter,carpenter,merchant,etc.ThefourVarnaswereclassifiedaccordingtoHindu,‘Manu’,‘Saritha’maybe4000yearsbefore(InSanskritic,therearefourVarnas):

LordShiva Parvathi/Kali(Wife)

LordVinayaka

LordMuruga

Wives

Valli Dheivaanai


7

1. Bramamana

2. Kshathriyas

3. Vaishynavites

4. Sudaras(Harijans)

TheTribalsareclassifiedasindigenouspeople.TheyarefollowingAnimismdividedintocastegroupsandtheyworshiptheirreligionthroughlocaldeities(kuladeivam).Tribals were claim suriya kula vamsam, and chandra kula vamsam (lunar/moon).Whenhumanstartedcapitalisticmode,thesocialstratificationprevalanceinsociety.The various Kings and their dynasties in India, like Asoka, Kanishka, and theKakatiyas rulers invasion. After the Muslims invasion, then British conqueredfollowedbySpanish,Dutch,FrenchpeoplewereruledIndia.

1.7 Economicgainofthefestivals

The local traders, business people, merchants for make a small tents and startingtheirbusinessforthefourdays.Itcomesunderreserveforestarea.Thetouristwillbepermittedonlyduring the festival time.Thereareabout4000busesoperated fromdifferentdestinationsforthevisitors(likeWarangal,Hyderabad,etc)andmorethanonelakhprivatevehiclesarerendertheirservices.Therearespecialtrainsprovidedfrom Hyderabad to Warangal. The goats, chicken, ducks, fish stalls were foundelsewhere. People buy a rawmeat or chicken (one kilogram) given to any hotel toprepare curry (gravy-kulambu) /roast.They chargeusRs.100/- perkg.Cellphone(charge),cigarettes,sugarcanejuice,fruits,vegetables,liquorsaresoldintheshops.Electricity arrangements, lights, police security, police information booths areavailable.Evenmorethan10bigballoonswereflyingintheskytoidentitydifferentplace in the balloon’s one can walk and reaching particular place. Localtransportationlikeshareautoswerecarryingtouristfromoneplacetoanother.

The festival was inaugurated by the Chief Minister of TelenganaShri. K. Chandrasekar Rao, and the Vice-President Shri. M. Venkaiah Naidu alsoinvited. Both of them offered jaggery as the object of sacrifice to theirweight anddedicatedtotribaldeities.Thetribalsconsiderjaggeryasgoldandoffersittodeities.The peoplewear yellow sarees and also offeryellow silk towels or sarees to tribaldeities. There are various business particularly hotels high in the festival time.Through transport, the government gets lot of revenues. The sale of liquor alonereachedupto3.5croresinthefourdays.Thereare19tribal’sweregotsalesrights.

1.8 EcologyandRiverSystems

In India, all the rivers are mentioned in female names (Ganga, Narmatha, Vaigai,Ponnai,Kaveri,Godavari,MahanadiandThamarabarani).Earlierdays,peoplerespectfemales.The celebrations arranged in thebanksof river. PeopleWorshipRivers as


8

Gods. The Kumbamela happen in every year. Even 12 years once, the Pushkannicelebrated in Kumbakonam, Thamarabarani, Thirunelveli towns. The Kaverikumbamela,KumbamelaatAyothiatVaranasiinUttarPradesh.Allarefewexamplesof peopleworshipping rivers and taking bath on the auspicious day, considered as“sacred”andtheirsinsareforgiven.

1.9HealthandHygiene

Duringthefestivaltime,lakhsofpeoplearegatheredinoneplace.TheGovernmentarrangedhundredsoftemporarybathroomsandtoilets.Theriverwasalsopollutedindifferentways,offeringhairandsacrificinganimalsandwashingclothes.Pipelineisconnectedfordrinkingfacilities.Therearemedicalcampsandsanitaryworkersarecleaningthegarbageallovertheday. Thevillage is located inthedense forestandalsointhemonthofFebruaryiscoldmonth.Theweatherlower5°Celsiusduringthenight. It is extreme cold for visitors. People are collecting firewoods/bamboos etc.Andmakeafireinthewholenightforsleeping.Peoplemakeatemporarytentwithbamboosticks.Sleeping inopenplace. Itwas fullmoonday,sonatural lightwillbeprovided.Peoplesufferfromcold,fever;coughevenwaterbornediseases.

1.10Conclusion

India considered being secular country, various dynasties were ruled in the past.BritishcapturedIndia,afterIndependencetheParliamentarysystemofGovernmentand Administration was introduced. Hinduism, Sikhism, Jainism, Buddhism, IslamreligionsarespreadinIndia.Afterlinguisticbifurcationeachstatehasgotautonomy.Both central and state administrationswere created. They celebrate their festivals.Similarly,thetribalswerecelebratingtheirownfestivalsandfairs.

For this tribal Kumbha Mela 70% of Non-Tribals participating in the festivals. Itregulatessolidarityandunityamongthetribals.ThetribalsfromTelangana,AndhraPradesh,Chattisgarh,Madhya Pradesh, Karnataka,MaharashtraandOdishaarepayobeisancetothelegendancyKoyatribalsaints.DuringKakatiyarulingtime,thetwotribalwomanwhofoughtagainsttheKakatiyasandenshrinedasGods.

Bibliography:

Elmore.,DravidiangodsinmodernHinduism.

WhiteHeadHenry.,1921,TheVillageGodsofSouthIndia,Chennai,oxfordUniversityPress,Bombay.

SammakkaSaralammaJatara.,2016.,Wikipedia


9

Photographs

CentralBusStand-Medaram

PeoplewalkingtoreachtheTemple


10

TheAnthropologystudentsobservingtheevents

PeopletakingbathintheRiver


11

PeopleofferingHairtotheTribalGod

PeopleworshipSnakehole:


12

ThePanoramicviewoftheRiver

AnthropologystudentsstandingwithaEunuch

*****


13


ImpactFactor:2.0674



AnIntroductiontoRuralDevelopmentSchemeswithSpecialReferencetoTamilNadu,India

Dr.R.DhanasekarPrincipal

K.SRajaArtsandScienceCollegeforWomen,Ginge,VillupuramDist.,

TamilNadu,India

Dr.V.NeelamegamEditorinChief(Hon)

MGJARJournalTamilNadu,India.

AbstractRural developmentis the process of improving thequalityoflifeand economicwell-beingof people living inrural areas, often relatively isolated and sparsely populatedareas. Rural development has traditionally centered on theexploitationof land-intensivenatural resourcessuch asagricultureandforestry. However, changesinglobalproductionnetworksandincreasedurbanizationhavechangedthecharacterof rural areas. Increasinglytourism, niche manufacturers, andrecreationhavereplacedresourceextractionandagricultureasdominanteconomicdrivers.Theneedforruralcommunitiestoapproachdevelopmentfromawiderperspectivehascreatedmore focus on a broad range of development goals rather than merely creatingincentive for agricultural or resource based businesses. Education, entrepreneurship,physical infrastructure, andsocial infrastructureall play an important role indevelopingruralregions. ThisarticledealswithschemeswhichinvolvedtotheruraldevelopmentinspecialreferencetoTamilNadu,India

KeyWords:RuralDevelopment,Schemes,TamilNadu.


14

Introduction

Ruraldevelopment isacomprehensiveterm. Itessentially focusesonaction for thedevelopment of areas outside the mainstream urban economic system.We shouldthinkofwhattypeofruraldevelopmentisneededbecausemodernizationofvillageleadstourbanizationandvillageenvironmentdisappears.

The word ‘Rural’ means an area which is marked by non-urban style of life,occupationalstructure,socialorganizationandsettlementpattern.Ruralisnoticeablyagricultural, its settlement system consists of villages or homesteads; Socially itsignifiesgreaterinterdependenceamongpeople,moredeeplyrootedcommunitylifeandaslowmovingrhythmoflifebuiltaroundnatureandnaturalphenomenon;andoccupationallyitishighlydependentoncropfarming,animalenterprises,treecropsandrelatedactivities.The term ‘Development’ means quantitative as well as qualitative change. Since itmeanschange,whichhasmeaningonlywhenseenagainstsomethingataparticulartime,itcarriesameaningwhichisnotonlyrelativebutalsosubjective.Onlyagiventype of quantitative cum-qualitative change is considered to be development in apositive sense. If the change is not of appreciable quality, and quantity, it is eithermal-developmentornegativedevelopment

Rural development is also characterized by its emphasis on locally producedeconomic development strategies. In contrast to urban regions, which have manysimilarities,ruralareasarehighlydistinctivefromoneanother.Forthisreasontherearealargevarietyofruraldevelopmentapproachesusedglobally.

Inthesamesequenceofthinking,ruraldevelopment,wouldessentiallymeandesiredpositivechangeintheruralareas-bothinaquantitativeaswellasqualitativesense.Thus rural development is an a real-concept It is a complete termwhichmeans avarietyofelements(Social,Economic,TechnologicalandNatural)ofhuman lifeandactivities.

Rural development means noticeable changes in all these components. But suchchanges should take place in amutually supporting relationship so as to generateorganic and optimum developmentOrganic development is onewhichmaintains ahealthyrelationshipamongthevariouselementsorcomponentsofasystem.

ConceptofRuralDevelopment

The conceptof rural developmentwas born in the context of agriculture and for along time it encompassed agricultural development Since 1970s, the concept hasbecome more definite in its interpretation and it is being regarded as a design toimprovetheeconomicandsociallifeespecially,byextendingbenefitsofdevelopmentto the poorest, small farmers, tenants and landless.Now, rural development is notexclusivelyrestrictedtoanysingleactivityorarea,ittravelsmanyorallareaswhichanywayaffectupgrading,enlistingandpetrifyingimprovementoftransformationin


15

socio-economiclivesofruralpeople.Ruraldevelopmentmeansoverallimprovementof die quality of life for rural people. It is about reduction of poverty, increasingproductivity, providing basic services like health, education, drinking water,sanitation, extending infrastructure, attempt to reverse distorted land distributionand ownership and host of other aspects redressing inequality, exploitation anddeprivation inany conceivable sense.Thegeneral credence is that forbreaking the‘interlocking log-jam’ and disadvantages, it will surely require attacking severalbarriersthroughconcertedactionandmultiprongedstrategy.

Ruraldevelopmentasaconceptforplanningandexecutingchangesinruralareasisbasedon theassumption,whichproduction increasesand social improvementsarenotmutuallyexclusive,butonthecontrary,aremutuallystrengthening.Therelationbetweenthetwoiscomplementedsoheavilythatdevelopmentononefrontcannotproceedbeyondapoint,withoutasimultaneousorpriorchangeintheother.Anothertrend in rural development is the special emphasis on the weaker sections of thesociety, i.e. theruralpoor,notmerely forimprovingtheirlevelof living,butalsotobringaboutagreaterdegreeoftheirinvolvementinthedevelopmentprocess.

DefinitionofRuralDevelopment

Ruraldevelopmentcanbedefinedas“anintegrateddevelopmentoftheareaandthepeople through optimum development and utilisation of local resources-physicalbiological andhumanandbybringingaboutnecessary institutional, structural, andattitudinalchangesofruralpublic.”

The ultimate objective is of improving quality of life of ‘rural poor’ and the ‘ruralweak’ of our country. Thus rural development is die means to the “process ofimproving basic needs, increasing productivity and employment facilities anddevelopingpotentialsofruralresourcesthroughintegrationofspatial,functionalandtemporalaspects”.

Development of rural areameans, development of the people living in rural areasthrough implementation of various rural developmental schemes. The objectives ofdevelopment includes sustained increase in per capita output and incomes,expansion of productive employment and greater equity in the distribution of thebenefitsofgrowth.

Ruraldevelopmentover theyearshasemergedas “a strategydesigned to improvetheeconomic, social andcultural lifeof specific groupofpeopleaswell as living inrural areas”. Increased employment, higher productivity, higher income as well asensuringminimumacceptablelevelsoffood,clothing,shelter,educationandhealthinthe main objectives of rural development. Thus, rural development means,development of infrastructure. “Rural developmentmust constitute amajor part ofdevelopmentstrategyifalargersegmentofthoseingreatestneedaretobenefit”


16

RuraldevelopmentinTamilNadu

TamilNadu’s share in total population living in rural areas in the Countrywas 4.5percent. Between the two Censuses 2001 and 2011, the total number of personsliving in rural areas of the State increased from 34.92 million to 37.23 millionregisteringadecadal growthof6.6percent.However,therewasasteadydeclineinitsproportiontototalpopulationintheState.

FormationofRoad

Itsteadilydecreasedfrom69.7percentin1981to65.8percentin1991,56.0percentin 2001 and further to 51.6 percent in 2011. The decline in the proportionsubsequentto1991CensuswassharperinTamilNadu.Itshowsthattheprocessofurbanization has been on the increase. At the all India level, the ratio of ruralpopulationtototalwashigherat68.8percentin2011Census.Amongthedistricts,this proportion in 2011 was the highest in Ariyalur (88.9%) and the lowest inKanniyakumari(17.7%).Accordingtothecurrent2011Census,thesexratioinruralareasat993waslowerthanthatofurbanareasoftheState(1000persons).AcrosstheState,thesexratioinruralareasrangedbetween934inSalemand1054inTheNilgiris.

AscomparedtoallIndia(949),thesexratioinruralTamilNaduwascomparativelymuch better. The ratio of child population (0-6 years) to total population at 10.5percentinruralTamilNaduin2011Censuswasmarginallyhigherthanthatofurbanat 10.1 percent. As per 2011Census, of the total population in rural, 25.5 percentbelongedtoScheduleCastesintheStateasagainst18.5percentattheallIndialevel.Itwaslowerinurbanat14.2percent.


17

DesiltingofPond

Theproportionamongthedistrictsvariedbetween5.7percentinKanniyakumariand38.6percentinThiruvarur.TheproportionofScheduledTribepopulationinruraltototalpopulationat1.77percentwashigherthanthatofinurbanareas(0.38%).

TableNo.1RuralPopulationinTamilNadu:2001&2011Censuses(millions)

Category 2001 2011

Total 34.92 37.23

Males 17.54 18.68

Females 17.39 18.55

Childpopulation

(0-6years)

4.20 3.91

SC 8.30 9.48

ST 0.6 0.7

Source:DirectorofCensusOperations,TamilNadu

RuralDevelopmentalSchemesinTamilNadu

1.TamilNaduVillageHabitationsImprovement(THAI)Scheme

ThisGovernmenthas introducedthe flagshipprogrammecalledTamilNaduVillageHabitations Improvement (THAI) Scheme from 2011-12 onwards to overcome thebottlenecks in the uneven distribution of resources and to provideminimumbasic


18

infrastructurefacilitiestoallthehabitations.TamilNaduistheonlyStatefocusingon‘Habitation’ as the unit of development and no other State in the Country isimplementingsuchaninnovativescheme.

Thereareabout6habitationsonanaverageforeachVillagePanchayatinTamilNaduwith 79,394 habitations in 12,524 Village Panchayats. However, the number ofhabitations varies from District to district. The average number of habitations in aVillage Panchayat in The Nilgiris District is 37 whereas it is only 3 in VillupuramDistrict.Therefore,allocationofequalamounttoalltheVillagePanchayats,withvariednumber of habitations, has led to disparity in development, disproportionatedistributionofassetsandunevenprogress.TheTHAIschemehascomeasboonwiththeaimofextendingthebasicfacilitiestothegrassroothabitation.

Thereare12,524VillagePanchayatsintheStatespreadacrossthe31Districts(exceptChennai).Ascanbeseenfromthefollowingtable,thepopulationofVillagePanchayatsin Tamil Nadu varies widely with some Village Panchayats having population evenbelow500whilesomeothershavepopulationexceeding10,000.

ClassificationofVillagePanchayatsonthebasisofPopulation

Sl.No. Population No.ofVillagePanchayats1 500andbelow 662 501-1,000 1,1753 1,001-3,000 7,2284 3,001-5,000 2,5545 5,001-10,000 1,3546 Above10,000 147

Total 12,524

Consideringthenumberofhabitations,theVillagePanchayatsareclassifiedasbelow:

ClassificationofVillagePanchayatsontheBasisofNumberofHabitations

Sl.No. HabitationRange No.ofVillagePanchayats1 Below5 6,2412 5-15 5,4343 16-25 6374 Above25 212

Total 12,524

1.1FundAllocationThereisapositivecorrelationbetweenthepopulationofaVillagePanchayatandthenumberofhabitationswithinit.Thefollowingtablealsoexhibitsthesamefacts.


19

FundsrequirementforTHAIScheme

Sl.No

HabitationRange

No.ofVillage

Panchayats

TotalPopulation

AveragePopulationper

Panchayat

AllocationperPanchayat(Rs.inlakhs)

MinimumBasicGrant

AdditionalFunds

TotalFunds

1 Below5 6241 12534047 2008 20 0 202 5-15 5434 17392688 3201 20 10 303 16-25 637 3553429 5578 20 20 404 26-50 189 1557132 8239 20 30 504 Above50 23 307557 13372 20 30 50

Total 12524 35344853 2822 - - -

The requirement of a Village Panchayat will be more if it has more number ofhabitations.Takingthisconcept intoconsideration, theVillagePanchayatshavebeengrouped into 5 categories based on the number of habitations for the purpose ofallocation of funds. Thus, Village Panchayats with more number of habitations andhavingalargerpopulationshallreceivemorefunds.Theabovetableclearlydepictsthefundrequirementforallthe12,524VillagePanchayats.ThusthehabitationsinalltheVillagePanchayatsinTamilNaduwerecoveredatatotalcostofRs.3,680crores.

1.2SchemeComponentsWorksunderTHAISchemearecategorisedintothreeastabulatedbelow:

Sl.No MinimumBasicRequirements AdditionalRequirements OtherWorks

1. WaterSupply AnganwadiCentresAnyother

permitted

works

2. StreetLights PublicDistributionSystemShops

3. Roads SHGBuildings4. BurialGrounds ThreshingFloor

5. PathwaytoBurialGrounds PlayGround

1.3MinimumBasicRequirements1.3.1WaterSupplyDrinkingwatersupplyworkslikeprovisionofpowerpump,extensionofpipeline,augmentationofexistingsourceshallbetakenupdependingupontherequirement.1.3.2StreetLightsNewstreetlightswillbeprovidedinthenewhabitations,extensionareas,Adi-Dravidar&TribalhabitationsandIAYhousingcolonies,basedontheactualneeds.


20

Additionalstreetlights,includingsolarpoweredlightswillbeprovidedintheareaswheretheexistingcoverageisfeltinadequate.

1.3.3CementConcreteRoadsPavementswithresidentialunitsonsides,streetsorlanespronetowaterlogging,partoftheuncoveredportionwhereaportionofthestreethasalreadybeencoveredwithcementconcrete,willbetakenuponpriority.

1.3.4LinkRoadsLinkroadswillcoverbus-plyingroads,upgradationofWBMroadstoBTroadsconnectingtwoormorehabitationsinthesamePanchayatandupgradationofearthen/gravelroads.

1.3.5Cremation/BurialGroundsEachburialground/cremationgroundwillbeprovidedwithapproachroad,compoundwall,cremationshed,waterfacilityandlights.

1.3.6PathwaytoBurialGroundWhereverthepathwayisalreadyavailable,improvementoftheexistingpathwaywillbetakenupandwhereverpathwayisnotavailable,topprioritywillbegiventoprovideapproachroadorpathway.

Theadditionalrequirementsandotherpermittedworkswillbetakenupbasedontheneedandnecessity.ApartfromTHAI,theschemewillbeimplementedbydovetailingfunds,fromvariousschemesofRuralDevelopment&PanchayatRajDepartmentandschemesofotherDepartments.

1.3.7SchemeImplementation

· TheSchemewasimplementedin5phasesfrom2011-12to2015-16.· During2011-12,atotalof25,335habitationsin2,020VillagePanchayatswere

selectedforimplementationwithanannualallocationofRs.680crore.· During2012-13,thisprogrammewasimplementedin18,581habitationsof

2,250VillagePanchayatswithanannualallocationofRs.750crore.· Theremaininghabitationswerecoveredasdescribedbelow:

Sl.No Year No.ofVillage

PanchayatsNo.of

Habitations1 2013-14 2,500 15,1152 2014-15 2,740 12,0933 2015-16 3,014 8,270


21

· Thus,allthe79,394Habitationsinall12,524VillagePanchayatswereprovidedwithallbasicamenitiesby2015-16.

1.3.8SchemeImplementationduring2011-12&2012-13Toascertaintheavailabilityofbasicneedsandtoassessfurtherrequirementofbasicinfrastructureinthesehabitationsadetailedsurveywasconductedfortakingupworksfortheyears2011-12and2012-13.25,335habitationslocatedin2,020VillagePanchayatsand18,581habitationslocatedin2,250VillagePanchayatsweretakenupforimplementationduring2011-12&2012-13respectivelyandanonlinedatabasehasbeencreated(www.tnrd.gov.in).Thisisauniquesurveyconductedforthefirsttimeinthecountryassessingtheactualavailabilityoffacilitiesatthehabitationlevelandtheactualneedstobefulfilledatthemicrolevel.Thesurveyconsistsofthefollowingsetof12formatswhichassessedtheavailabilityofbasicneedsofwatersupply,streetlights,roadsandotherinfrastructurefacilitiesandfurtherrequirementsatthehabitationlevel.

1. Basicdetailsofthehabitation2. Watersupply

(a)OverHeadTanks(b)MiniPowerPumps(c)GroundLevelReservoirs(d)HandPumps

3. StreetLights4. StreetsandLanes5. Burial/CremationGrounds6. Basicdetailsofthehabitation7. Watersupply

(a)OverHeadTanks(b)MiniPowerPumps(c)GroundLevelReservoirs(d)HandPumps

8. StreetLights9. StreetsandLanes10. Burial/CremationGrounds11. (a)AllBuildingsbelongingtoGovernment/LocalBodyInstitutions(except

SchoolBuildings)(b)AllSchoolBuildingsbelongingtoGovernment/LocalBodyInstitutions

12. PondsandOoranies13. Playgrounds14. BusStands15. Shandies16. DetailsofSelfHelpGroups17. (a)VillagePanchayatRoads

(b)PanchayatUnionRoads


22

Basedonthedetailedsurveyfortheyears2011-12&2012-13conductedin25,335habitationsof2,020VillagePanchayatsand18,581Habitationsof2,250VillagePanchayatsrespectively,detailedactionplanhasbeendrawnandtheminimumbasicrequirements,additionalessentialrequirementsandotherrequirementshavebeenfulfilledwiththeavailablefunds.ApartfromTHAIscheme,workshavebeendovetailedbyutilizingfundsofvarious

RuralDevelopmentschemeslikeMLACDS,MPLADP,13thFinanceCommissionGrant,etc.

1.3.9SchemeImplementationduring2013-14

· THAI Scheme was implemented in 15,115 habitations of 2,500 VillagePanchayats with an allocation of Rs.750 crore. Out of this, Rs.680 crore wasearmarked for fulfillingthebasicneeds.AdditionalRs.70crorewasearmarkedto improvePanchayatUnionRoadswhich run throughor in the vicinityof theTHAIvillagesof2013-14.

1.3.10SchemeImplementationduring2013-14&2015-16

· THAI Scheme was implemented in 12,095 habitations of 2,741 VillagePanchayats for the year 2014-15 and 8,268 habitations of 3,013 VillagePanchayatswithanallocationofRs.750croreperyear.

· Outofthis,Rs.680crorewasearmarkedforfulfillingthebasicneeds.AdditionsRs.70 crore was earmarked to improve Panchayat Union Roads which runthroughorinthevicinityoftheTHAIVillages.

2.ChiefMinisterSolarPoweredGreenHouseScheme(CMSPGHS)

In the Governor’s address on 03.06.2011 in the Legislative Assembly, it wasannouncedthat“ThisGovernmentwilllauncha‘SolarPoweredGreenHouseScheme’for thebenefitof thepoor in theruralareasandconstructhousesmeasuringabout300squarefeetataunitcostofRs.1.80lakhbymeetingtheentirecostbytheStateGovernment”.

Accordingly,thisGovernmenthadorderedforconstructionof60,000SolarPoweredGreenHousesof300squarefeeteach,everyyearforthenextfiveyearscommencingfrom 2011-12 at a unit cost of Rs.1.80 lakhs per house. The scheme is named as“ChiefMinister’sSolarPoweredGreenHouseScheme(CMSPGHS).”

Constructionofhousesunder“ChiefMinister’sSolarPoweredGreenHouseScheme”orderedbytheHonourableChiefMinisterisanothermilestoneinthehistoryofruralhousing which clearly addresses the shelter needs in rural areas. Nowhere in the


23

countryissuchafreehousingschemefortheconstructionofhouseswithanareaof300sq.ftwithsolarpoweredlightingimplemented.

2.1SalientfeaturesoftheScheme

· All the people living below poverty line in rural areas are eligible for SolarPoweredGreenHouses.

· Eachhouseisbuiltwithanareaof300squarefeetataunitcostofRs.1.80lakhfullyfundedbytheStateGovernment.

· Eachhouse consistsof a living room,bed room,kitchen, toilet andverandahapartfromRainWaterHarvestingprovision.

· Each house is provided with 5 solar powered Compact Fluorescent Lamps(CFL),oneeach inbedroom, livingroom,kitchen, toiletandverandah.Eachbeneficiary is given the option to have an electric connection powered byTNEB,whichwillbemetered.

· The unit cost is Rs.1.80 lakh per [email protected] lakh for construction andRs.30,000/-forSolarPoweredLights.

· The RD& PR Department is entrustedwith the construction of houses andTamilNaduEnergyDevelopmentAgency(TEDA)istheimplementingagencyforsolarlightingcomponent.

· The Green Houses are constructed either insitu (replacing his/her existingdwellingstructure)or in the landownedbythebeneficiaryelsewhere in theVillagePanchayat.No landacquisition is envisagedunderthisscheme.Onlypeoplewithpattafortheirsitesareeligibleunderthisscheme.

· The supply, installation and commissioning of solar panels and lights areundertaken directly by TEDA by following established procedures in co-ordinationwiththeProjectDirectorsofDistrictRuralDevelopmentAgencies.

2.2Typedesignandunitcost

· Eachhouseshallbeconstructedwithamaximumplinthareaof300sq.ftataunit cost of Rs.1.80 lakh. The houses will be built with a living room, bedroom,kitchenandatoilet.Whereverpossible,thetoiletshallbeconstructedby dovetailing funds from the Total Sanitation Campaign. Rain WaterHarvestingStructure shallbeprovided inall thehouses.TheSolarpoweredlighting system shall be installed byTEDA in co-ordinationwith theDistrictofficials.

· An exclusive type design for this Scheme has been developed and theconstructionofhousesshouldnotexceedthepermissiblelimitof300sq.ft.Toensure uniformity in the design, no change of type design is normallypermitted.

· However,changesintypedesign,suchasshiftingofkitchenroomorbedroomtoanotherdirection, etc., shallbepermittedwithoutaltering the totalplinthareaof300sq.ft.


24

· Thelogoforthisschemeprintedonceramictilesshallbeaffixedvisiblyonallthehousesasshowninthedesign.

· Thenameofthescheme,beneficiary’snameandyearofconstructionshallbepaintedprominentlyoneachcompletedhouse.

2.3InstallationofSolarPoweredHomeLightingSystem

Thefollowingmodalitiesshallbefollowedintheinstallation,operationandmaintenanceofsolarpoweredlights:-

· Eachhouseshallhave5CFLlightsthroughSolarPhotoVoltaic(SPV)System.· Theinternalwiringwillbedoneaspartofthecivilconstruction.TEDAwilldo

uptothechangeoverincludingtheinstallationofthechangeoverswitch.· There shall be a 5 year warranty period inclusive of Comprehensive

MaintenanceContract(CAMC)period for thesystemssupplied, basedontherates quoted. The suppliers should set upDistrict level/Block level ServiceCentres. A District level Helpline shall also be installed by thesupplier/manufacturer.

· The amount of Rs.30,000/- per house for SPVHome lighting systemwill bedrawn by the Commissioner of Rural Development & Panchayat Raj anddeposited with TEDA. The subsidy amount eligible for the solar lightingsystemshallbeclaimedbyRuralDevelopmentandPanchayatRajDepartmentfromMinistry of New and Renewable Energy (MNRE), GOI and remitted toGovernmentofTamilNaduaccount.TEDAwillfacilitateclaimofthesubsidyfromMNRE.

· Any savings and interest accrued by TEDAwhile implementing the SchemeshallberemittedtotheGovernmentofTamilNaduaccount.

· TendersshallbefloatedbyTEDAasperTamilNaduTransparencyinTendersAct,1998.

· TEDAshallbringoutBrochures/HandoutsandothertrainingmaterialsontheusageandmaintenanceoftheSPVequipments.AHandoutonDosandDon’tsshouldalsobepreparedbyTEDAinthelocallanguageanddistributedtothebeneficiaries.

· Training Modules shall be prepared by TEDA to train the PanchayatPresidents, Panchayat Secretaries, select SHG Members and other localfunctionariesdeemedfit,sothattheycanserveaseffectiveinterfacebetweenthebeneficiariesandsuppliers.

2.4ExecutionofWorks

Theerectionandcommissioningagenciesshallberesponsible for5yearswarrantyinclusiveofcomprehensivemaintenancecontract.TEDAwillstationoneAEE/AEandone JuniorAssistantcumComputerOperatorateachDRDAwhowill liaisewiththeProjectDirector,DRDA forday today coordinationandsupervision.ThePD,DRDAshallprovideTEDAaroominDRDAforhousingTEDAunit.


25

2.5QualityControl&Inspection

TEDA will engage Project Management Consultants (PMC) and a third partyinspectionagency,whose responsibility is toensure that all thematerialsusedandtheworkmanshippracticedconformtotheprescribedspecifications.Theinspectionwill cover quality checks ofmajormaterials at pre-shipment stage at the vendor’soutlet.ThePMCwillensurethat100%ofthelightsareinstalledafterinspection.AnydefectintheSPVHomeLightingSystemwillbebroughttothenoticeofTEDAbythebeneficiary/ Panchayat/ Block/ District Administration for immediate rectification.In case the quality check reveals that the work is not satisfactory, theimplementing agency (TEDA) shall ensure replacement of the material orrectificationofthedefectiveworkmanship,asthecasemaybe,withinthestipulatedtime. All works rated unsatisfactory shall be re-inspected after the rectificationreportisreceivedfromthecontractor.Fundswillbereleasedtothecommissioningagenciesonlyafterreceivingsatisfactoryinspectionreports.TEDAwilldesignateanappropriateseniorofficerasinchargeoftheMonitoringsystem.

2.6.MaintenanceoftheSystem

Aspartof thetender, thecommissioningagenciesshallberesponsible to trainthe beneficiaries as well as 4 SHG members in each Panchayat to do regularmaintenance.

2.7EligibilityoftheBeneficiaries

Thebeneficiaryshould:

· ResidewithintheVillagePanchayat· FindaplaceintheBPLpermanentwaitlistoftheVillagePanchayat;· Ownasiteofnotlessthan300sq.ft.area· Haveclearpattaforthesite/houseinthenameoftheheadofthefamilyorany

othermemberofthehousehold· Notownanyotherpuccaconcretehouseinthevillageorelsewhere· NothavebeenbenefitedunderanyotherhousingschemeoftheGovernment.

2.8Releaseoffunds

· The Commissioner of Rural Development & Panchayat Raj is authorized todrawtheannualallocation forCMSPGHSintwohalf-yearly instalments.Thefund in turnwillbe released to thedistricts at the rateofRs.1,50,000/- perhouse. The balance amount at the rate of Rs.30,000/- per house shall bedeposited with Chairman & Managing Director, TEDA for the purchase andinstallationofmaterialsrelatingtoSolarPoweredLightingSystem.TheDRDA


26

shallreleasethefundsdirectlytotherespectiveVillagePanchayats.ThefundsshouldnotberoutedthroughtheBlocks.

· A separate Savings Bank Account at District Headquarters shall be openedexclusively forCMSPGHSin thenameofDistrictCollector/Chairman,DRDA.ThereshallbeonlyoneCMSPGHSSavingsBankAccountatthedistrictlevel.

· IntheVillagePanchayatswheretheCMSPGHSisimplemented,asixthaccount,namely,‘VillagePanchayatCMSPGHSAccount’shallbeoperated.Themodeofoperation of Village Panchayat CMSPGHS Scheme Account is described asunder:

· Mode of Operation: The above account shall be operated jointly by thePresident and Vice-President of the Village Panchayats as is done for theVillage Panchayat Fund Accounts concerned. However, Collectors shouldinstruct all the concerned bank branches in writing to make suitableledger/computerentries tohonour the cheques signed by thePresidentandVice-President of theVillage Panchayat only if they are accompanied by thereleaseorder in the formofproceedingsof theBDO(BP) for thepaymentofworks fromtheVillagePanchayatCMSPGHSAccountconcerned.Thechequeleaf should also be stamped with “To be paid only if accompanied byproceedingsoftheBDO(BlockPanchayat)”.Noself-chequesordrawalsbasedonwithdrawalformsaretobepermittedforthisaccount.

· TheGovernmentisempoweredtoamendtheseguidelinesbasedontheexigenciesthatmayarisefromtimetotime.

2.9ImplementationofCMSPGHS

· Fromtheyear2011-12to2015-16,3,00,000houseshavebeentakenupatatotalestimatedcostofRs.5,940croreunderChiefMinister'sSolarPoweredGreenHouseScheme(CMSPGHS)

YearwisePhysicalandFinancialAllocation

Sl.No Year Physical(InNumbers)

Financial(Rs.InCrores.)

1. 2011-12 60,000 1080.002. 2012-13 60,000 1080.003. 2013-14 60,000 1260.004. 2014-15 60,000 1260.005. 2015-16 60,000 1260.00

Total 3,00,000 5940.00


27

3.EnergisationofStreetLightswithSolarEnergy

Energisation of Street Lights with Solar Power is a State funded schemeannounced by the Hon’ble Chief Minister in the year 2011-12,under which theexisting street lights in theVillage Panchayatswill be replacedwith solar poweredstreet lights with an objective of reduction in the maintenance expenditure andpromotetheconceptofrenewableenergyinruralareas.

Thisprogrammeis implemented intheVillagePanchayatsonanexperimentalbasis. Initially,1 lakh street lightswillbe takenup in1,000VillagePanchayats forreplacement with solar power over a period of 5 years from 2011-12. TheGovernmenthassanctionedasumofRs.52.50croreforenergisationof20,000streetlights with solar power in Village Panchayats for the year 2011-12. Tamil NaduEnergy Development Agency (TEDA) is the Executing Agency. 15,020 street lightshavebeenenergisedso farwithsolarpower.ThebalancewillbecompletedbeforetheendofMarch,2013.

TheGovernmenthasissuedordersforenergisationof20,000streetlightswithsolar power and also sanctionedRs.52.83 crore for the year 2012-13. TheDistrictCollectorshaveidentifiedthelocations,habitationsandVillagePanchayatswherethestreetlightsaretobeenergizedwithsolarpowerandfurnishedtheconsolidatedlisttotheTamilNaduEnergyDevelopmentAgency.TheTEDAhascalledfortenderandthe same will be finalized before the end of March, 2013 and the works will becommencedthroughtheTEDAfromApril,2013onwards.

For the year 2013-14 also, 20,000 street lights will be energised with solarpoweratacostofRs.50crore.

4.RuralRoadsunderNABARD-RuralInfrastructureDevelopementFund(RIDF)

National Bank for Agriculture and Rural Development (NABARD) set up RuralInfrastructureDevelopmentFund(RIDF)in1995-96,toextendfinancialassistancetothe State Governments; Government owned Corporations, Village Panchayats, SelfHelpGroupsandNon-GovernmentOrganisationsfortakingupinfrastructureprojectsin rural areas. The NABARD is releasing funds under different tranches. Majorinvestments covered under the Fund include rural roads, bridges,minor irrigationstructures,schools,healthcentersandpowerprojects.LoansunderRIDFhavebeensanctionedbyNABARDtotheGovernmentofTamilNadu.The financingofruralroadsandbridgescommencedduringRIDF - IIandthefundsreceivedfromRIDFwereusedtoconstructnewroads,upgradeexistingroadstoBlackToppedroads,strengthenexistingBlackToppedroads,etc.UnderNABARD-RIDF, upto tranche XVI, 4,305 roadworks for a length of 10,577.42Kmhave beentaken up at an estimated cost of Rs.1,321.17 crore and all the works have beencompleted.


28

DistrictwisedetailsofworkstobetakenupunderNABARD-RIDFXVIII

Sl.No. Year No.ofworks Length(inKm)

Amount(Rs.inCrore)

1 2011-12 958 2,598.65 451.772 2012-13 381 1,000.46 198.073 2013-14 185 367.63 100.004 2014-15 615 1,183.03 339.615 2015-16 234 372.74 162.76

GrandTotal 2373 5,522.51 1252.21

Fortheyear2016-17,GovernmenthasissuedorderssanctioninganamountofRs.60.95croreunderNABARD-XXIIfortheconstructionof51bridges.Theseworkswillbetakenupshortly.

Conclusion

RuralDevelopment is thebase for theeconomicdevelopmentof the country. Inwhich without developing the rural areas, the growth will not be attain. Ruraldevelopment is an a real-concept It is a complete term which means a variety ofelements(Social,Economic,TechnologicalandNatural)ofhuman lifeandactivities.Rural development means noticeable changes in all these components. But suchchanges should take place in amutually supporting relationship so as to generateorganic and optimumdevelopment. Organic development is onewhichmaintains ahealthyrelationshipamongthevariouselementsorcomponentsofasystem.

References

AzizSartaj(1978):RuralDevelopmentLearningfromChina,TheMacmillanPressLtd.,London.Basu Ansuman and Ghose Dilip Kumar (1995): “Bharater GramonnayanParjalochana”, (A Review of Rural Development in India) Paschimbanga PustakParshad,Calcutta.Chaudhuri Dr. Mr. (1986): Methods and Concept in Geography, Indian EconomicGeographicStudy,Calcutta.Chisholm Michael (1962): Rural Settlement and land use; an essay in Location.,Hucthinson,London.https://tnrd.gov.in/schemes_states.htmlhttp://www.tn.gov.in/dear/Rural%20development.pdf

*****


29


ImpactFactor:2.0674



SocialandCulturalTiesinMargaretAtwood’Surfacing

P.SugunaAssistantProfessor

SriLakshmiCollegeofArts&ScienceBangaram,Kallakurichi.

AbstractThis paper will discuss about “Canadian national identity” through the novel

“surfacing”. Margaret Atwood is one of the major figures in Canadian literature.Surfacing isMargaret Atwood’s second novel. The purpose of this novel is point outcultural influence over Canada. Surfacing takes place in Quebec, and the uniqueidentityofQuebec’spopulationcomesintoplayinthenovel.Surfacingmarksasocialperiod of growing secularization and widening generational gaps. Atwood deemsreligionasmoreof a social regulatory force thana truth. Thenarrator is themaincharacterof thisnovel. Surfacing,anarratorwho feelsalienatedbysocialpressures,thatcastherinaspecificgenderroleandthenarrator’sresponsetothesepressureiscomplete withdrawal. Thus socially alienator and distrustful of love, the narratorsuffersaunbearableemotionaldeadness.

Margaret Atwood’s novel surfacing demonstrates the complex question ofidentity for an English speaking Canadian female. Identity, for the protagonist hasbecome problematic because of her role as a victim of colonial forces. Surfacingexamines the ambiguous moral landscape left in the wake of World War II. Thenarrator’s childhood recollection of Hitler as the embodiment of all evil depicts theWorldWarIIeraasmorallysimplistic.Surfacingexistsasapostcolonialnovel in itsconsideration of Americans and way that America exerts its cultural influence overCanada. Thisnovel exploresCanadians culturalproblems and identity fornativesofCanada.

KeyWords:Culture – Influence – Identity – Alienation - Complex – Population –Problem–Existence.


30

MargaretAtwoodisawinnerofArthurC.ClarkeandprinceofAsturiasawardforliterature.SurfacingisMargaretAtwood’ssecondnovel.SurfacingtakesplaceinQuebecandtheuniqueidentityofQuebec’spopulationcomesintoplayinthenovel.Quebec is the only Canadian province populated by residents of French descentAtwoodwrotesurfacingatatimewhentheculturaldifferencesbetweenQuebecandtherestofCanadaweremanifestingthemselvesintermsofrisingQuebecnaturalism.Surfacing is a post-colonial novel, though not in the traditional sense. Surfacingexplores and emerging “Canadian national identity”. Atwood includes a passageabout the Canadian national flag, which had only been adopted in 1965. Moreimportant,surfacingexistsasapostcolonialnovel in itsconsiderationofAmericansandthewaythatAmericaexerts itscultural influenceoverCanada. AtwoodclaimsthatAmerica’ssubtleculturalinfiltrationofCanadaisactuallyaformofcolonialism.

TheunnamednarratorreturnstoQuebecafteryearsofabsencetosearchforhermissing father. Shebringsherboy friend, Joe, andamarried couple,AnnaandDavid.Onthewaytoavillagenearherfather’sisland,thenarratorvisitsherfather’sfriendPaul. Paul can provide no new information on how to locate the narrator’sfather. A guide named Evans takes the narrator searches for clues regarding herfather’sdisappearance.Shebecomesconvincedthather fatherhasgonemadand isstillalive.

Thenarratorworks is spurtsonher freelance job illustratingabookof fairytales,butherworriespreventherfromaccomplishinganyrealwork.Davidproposesstayingontheislandforaweek. Thenarratoragrees,thoughshesecretlyfearshercrazed father’s reemergence. During their stay, David launches constant insults atAnna, couching them as jokes. Anna confesses to the narrator that David is awomanizer. ShecomplainsthatDavidconstantlydemandsthatAnnawearmakeup.Thefourgoonablueberry-pickingexpedition.Theycanoetoanearbyisland,whereJoeunexpectedlyproposestothenarrator.ThenarratorrefusesJoe,tellinghimhowsheleftherlasthusbandandchild.

Back on the island, Paul arrives with an American named Malmstrom.Malmstrom claims to be from a Detroit wildlife agency. He offers to purchase theisland,but thenarratorrefuses.ShepullsPaulasideandtellshimthather father isstill alive. Paul seems skeptical. After the visitors leave, David offhandedly accusesMalmstrom of being a C.I.A operative who is organizing an American invasion ofCanada.Thenarrator looks throughher father’s recordsandconsequentlybelievesthatheislikelydead.SheseesthathehadbeenresearchingIndianwallpaintingsandthathehadmarkedseveralsitesonamap.Shedecidestovisitasite.

Thenarratorconvincesherfriendstoaccompanyheronacampingtriptoseethewallpaintings.Ontheirwaytothecampsite,theyseeadecomposingblueheronthathasbeenhangedfromatree.DavidinsistsonfilmingthedeadheronforamovieheismakingcalledRandomSamples.Theheron’sdeathhauntsthenarrator.Sheseesevidenceoftwocampersenteringtheareabeforehand,andshequicklyassumesthattheyareAmericansandtoblameforthecrime.Meanwhile,thefourcompanionsset


31

upcamp.AnnatellsthenarratorshehasforgottenhermakeupandDavidwillpunishher.

ThenarratorgoesfishingwithDavidandJoe.TheyencountertheAmericans,and the narrator notices andAmerican flag on their boat. The narrator brings hercompanions to a site from her father’s map, but there are no wall paintings.Frustratedandconfused,theyreturntocamp.Ontheway,theyagainencountertheAmericanflagisactuallyasticker.However,thenarratorclaimsthecampersarestillAmericansbecausetheirslaughteroftheheronisadistinctlyAmericanaction.

Thefourreturntothecabin.Thenarratorlocatesanothersiteonherfather’smapbut realizes that thegovernmenthas raised thewater level in thispartof thelake.Shewillhavetodivetoseethepaintings.Outside,thenarratorobservesDavidtormenting Anna by insisting she take off her clothes for Random Samples. Annaeventuallyrelentsbutthenfeelshumiliated.

ThenarratorasksDavidwhyhe torturesAnna, andDavid claimshedoes sobecauseAnnacheatsonhim.Thenarratorcanoestoasitefromthefather’smap.Shedives repeatedly in searchof thepaintings. Onaparticularlydeepdive, she seesadisturbingobjectandscreamsandswimsforthesurface. Joehasfollowedherontothe lake and demands to knowwhat she’s doing. She ignores Joe and realizes thatwhatshesawwasadeadchild.Shebelievesittobeherabortedbaby.Shechangesher story from leaving her husband and child to having an affair with her artprofessorandbeingforcedtoaborttheirbaby.

The narrator’s a vision throws her into a psychosis. She believes that herfatherhadfoundsacredIndiansitesandresolvestothankthegodsforgrantingher“thepower”. Joetriestorapeher,butheleavesheraloneonceshewarmshimthatshewillgetpregnant. Later,Davidtries toseducethenarratorneverthelessresistsDavid’sadvances.Apoliceboatcomestotheisland,andDavidtellsthenarratorthatthepolicehavefoundherfather’sbody.Deepinhermadness,thenarratorrefusestobelieveDavid.That,sheseducesbyJoesoshecangetpregnant.Shefeelsthatanewchildwillreplaceherlostbaby.Joefalselybelievesthatthenarratorhasforgivenhimforcheatingonher.Ontheirlastdayontheisland,thenarratorabandonsherfriends.ShedestroysDavid’sfilmandescapesinacanoe.

The narrator’s companions search in vain for her, eventually leaving theisland.Aloneontheisland,thenarratorfallsdeeperintomadness.Shedestroystheart fromher job and nearly everything inside the cabin. She becomes and animal,runningaroundnaked,eatingunwashedplants,andlivinginaburrow.Sheimaginesraisingherbabyoutdoorsandneverteachingitlanguage.Shealsohasvisionsofherparents.Eventually,hungerandexhaustionbringthenarratortosanity.Shelooksatherself in the mirror and sees just a natural woman. She resolves not to feelpowerless anymore. Paul arrives at the islandwith Joe. The narrator realizes shelovesJoeandresolvestoreunitewithhim.Shepausesinthecabin,lookingoutatJoe,waiting.


32

Then,Indiaisalandofculturaldiversitywhereseveralregional,linguisticandreligiousculturesblendtoformasingleculture.ThephenomenonmulticulturalismseemstooperatemoreinCanadaowninIndiaandinanyothercountry. Canadianculture ismisunderstoodasagroupofcultures interrelatedwithand juxtaposedtotwo dominant cultural groups, Canadian and American. There tin numberlesscultures and sub cultures both regional and ethnic in Canada. There are toomanycultural conflicts which have marked Canadian social history. The term refersequalityandmutual respect amongvarious culturalgroups. As inmany, countries,thereisastrongEnglishmajority.WhattheideallookforwardistheassimilationofvariousethnicandculturalpupsbytheEnglishmajority.

Conclusion

The multi culturalism policies were viewed with hostility and suspiciousculturalisticsituationisreflectedinCanadianliterature.ThefocusofthenovelsoftheCanadianwomenwritersissomuchontheinnerworldoffeelingandsensibilitythanvoicingthecauseofwomen.This is trueofwriters likeMargaretAtwood,MargaretLawrence, Susannah Moodie and Joy Kogana. They are not only novelists but alsoautobiographical writers and poets.The novels ofMargaret Atwood have a specificsocio-culturalbackground.Hernovelsreflectthesocialsceneinallitsvariety,colourandcomplexity.Her‘surfacing’givesusGlimpsesofboththeurbanandruralscenesinCanada.

References

Atwood,Margaret;Surfacing,Toronto:M&S,1999

Atwood,Margaret.TheEdibleWoman.Toronto:Bantam-SealBooks,1969.Print.Begum,Jameda.Ed.CanadianLiteraturePerspectives.Chennai:MacmillanIndiaLtd,1994.Print.

Christ,Carol.“MargaretAtwood:TheSurfacingofwomenspiritualQuestandVision.”Signs:JournalofWomenincultureandsociety2.1(1976):112-133.Print.

Gibsen,Graeme.ElevenCanadianNovelists.Toronto:Anansi,1973.Print.

GoldBlatt,PatriciaF.“ReconstructingMargaretAtwood’sProtagonists.”WorldLiteratureToday73.2(1999):275-281.Print

*****


33


ImpactFactor:2.0674



AnAnalysisofImmigrantIssuesinBharatiMukherjee’sDesirableDaughters

S.T.PraveenkumarAssistantProfessor

SriLakshmiCollegeofArts&ScienceBangaram,Kallakurichi.

AbstractImmigrantissuesarethemajorthemesofBharatiMukherjee'snovels.Sheholdsanimportantplace in diasporic literature. An immigrant is one who comes to live in a foreign country.Immigrantpeoplechallengesare injustice, inequality,discrimination,prejudicesanda threattocultural identity in the foreigncountry. Thenext importantchallengesareadjustingwiththesocial,economic,political,psychological,andenvironmentalchanges. Theabruptchangein the lifestyle, culture, status and society causes emotion and psychological problems.Adaptingwiththechangingscenariooftheirlivesisachallenge.Thepaperhaspresentedthechallengesofimmigrantsinforeigncountry.Mukherjee'snovelsexaminetheexperiencesofwomenimmigrantsinAmericansociety.Shefocuses the survival of these women adopt as they relocate in new country. DesirableDaughters is the most important novel of Bharati Mukherjee, which discuss the immigrantissuesofmigrationpeople. InMukherjee'snovelDesirableDaughters,thecreationofidentityemerges as a continuous process forever transforming and never truly absolute. Tara is aprotagonist of the novel. She is a savy, cosmopolitan world-traveler having wealth andprivileged life as the wife of a Silicon Valley magnate. She emigrates after marryingBishwapriyaChatterjeeandarrivesinAmericaandexhibitingthebehaviorofatypicalIndianwife. Thus, when Tara reaches America she feels the conflict between convention andautonomy.ThenoveldiscussesthedepictionofthedevelopmentofpersonalidentityofIndianmigrantwomen inAmerica. Thenovelreflects therealpictureof immigrants’ confusionanddilemmaofadjustingbetweentwodifferentcultures. Thus thenovelexamines thematterofidentitycrisisandimmigrants’questforindividualidentity

KeyWords:Discrimination–Migration–CulturalIdentity–Prejudices–Environment–Challenge–Immigrants.


34

The term ‘Diaspora’ refers to displaced communities which have beendislocatedfromtheirhomelandthroughmigrationorimmigrationorexile.Diasporais a dislocation from a geographical location of origin and relocation in anothercountry. Diaspora in the fast-changing world refers to the hordes of displacedpersonsandcommunitiesmovingacrosstheglobe. The journeyof lifebecomesanexploration of an individual’s sense of ‘self’ and a quest for the liberation of thehuman spirit. The possibilities are diverse and varied as there are individuals’characters in diasporic literature. Particularly those inBharatiMukherjee’s novelsprovide a key to unravel the quest of the diasporans. The awareness that theirdislocation is final characterizes the perpetual gaze of the Diasporas towards thehomeland. In otherwords.Diaspora is all about creating new identities, achievingcultural hybridity. Therefore, diasporic literature addresses issues like identity,culture,hybridity,nationality,andhomelessness.

Identityisanimportantissueindiasporicliterature.StuartHallcontendsthat‘identity’ should not be thought of an accomplished fact, but should be seen as aproductionwhichisnevercomplete.Itisnotafixedessencenorisitsomeuniversalspiritwithinus. Thus,cultural identity is thepointof identificationwhich isnotanessencebutapositioning.Byvirtueofitsauthenticityandappeal,diaporicliteraturehasbecomeagenreinitself. Itvariablydealswiththemeslikenostalgiaforahomethat exists only in memory; failed quests and thwarted dreams: conditions ofdislocationsandloneliness.

BharatiMukherjee’sownlife,with itsdislocationsanddisplacementexplainsher compulsive interest in recording the immigrant experience in her fiction. Shewrites in the tradition of the immigrant experience rather than the nostalgia ofexpatriation. Mukherjee in all her works brings out the heterogeneity of thisimmigrantexperience.AsMukherjeehastravelledwidely,sheinvariablytalksaboutexile,expatriation,assimilation,immigrationandculturenegotiation.Truetolife,herwomen protagonists deal with the problems of loneliness, despair and alienation.Mukherjeeisinterestedinwritingthelivesofthirdworldwomenareliberatedfromthe shackles of constrictive patriarchal society.Mukherjeewas born in a period oftransition and she was a sensitive observant of the socio-political condition.Depictingaparticularsocio-politicalcondition,thenovelsofMukherjeeperceptivelydepictstheproblemsofimmigrants.Hernovelsreflectthesocioanalysis,wherethesocio-political condition of both east andwest are considered as the chief subject.Mukherjee has spentmost of her career portraying the humiliation and pain oftenassociated with third world people adapting to North American culture. She hasdeveloped an understated prose style and tells her story from different culturalperspectives.

ThenovelDesirableDaughtersfocusesonthesearchofanimmigrantsfortheirplaceoforigin,homeandculture.Theoriginofanindividualestablisheshisidentityinthehomelandsociety,butraisesacrisisintheadoptedcountry.ThenovelfocusesonthelifeofthreeBrahmindaughters,Tara,PadmaandParvatiandtheyareeagerto


35

formtheirown identity in theirownway. The themeofDesirableDaughters is theconflict arising from native and foreign cultures. Themain characters of the novelgrapplewiththechallengeofaccommodatingtheAmericanfeministcultureintotheirtraditionalIndianone. TheroleassignedtowomeninIndiaistheveryantithesisofwhat American feminist espouse. Tara emigrates after marrying BishwapriyaChatterjee and arrives in America and exhibiting the behaviors of a typical Indianwife. Tara who had embraced the freedom of American life, begins feels a lack ofindependenceduetotheirHinduhusband’snotionsthatawomanshouldnotwork,etc. They separated. So Tara has moved to San Francisco with her acculturatedteenagedson.Sheislivingacoplacementlifeuntilonedayasinisterboyappearsinherhouseasaguestofherson..

Tara compares her present situation with her memories. It createspsychologicalproblemstoher. Thus,theimmigrantsfacethiskindofpsychologicalproblems when they adapt to the new country or new culture. Then, the noveldiscussesabouttheculturaldifferencesbetweentheIndianandAmericanwayoflife.Mukherjeegivesusaclearpictureof the Indiaof theirchildhood. ThestructureonwhichtheIndiansocialworldisbuiltappearshypocritical.Whichmaytendtomakethe two old sisters seems superficial; although they are both of fairly complexcharacter. She isnota jolly character; she is carryingaroundahugeweight,beingpulled in twodifferent directions, although there is some self-knowledge gained attheend. Mukherjee’s charactersaremore complicatedandabitdarker,butall themore human for that overall a marvelous exploration of first generation Indian-American culture clash identity, with an intriguing conspiracy theme, the age ofglobalization, the issues of Diaspora, transnationalisms, culture marginalization,hybridity, identity crisis continuouslyenrich thediasporic literaturesof the twentyfirstcentury.

Theideaofhomeasitevokesthespatialpoliticsofhome,thesenseofself,itsdisplacement,intimacy,exclusionandinclusion.Itisalsoconnectedwiththehumanemotion,feelings,sentiments,bondageandintimacywhichhardlymakeanyonetobetotally estranged from the root. No longer is the notion of home restricted to abounded space and territoriality the intersection among the different countriesfractures the contoursof geographicalboundaries. It impliesanoriginal homelandfromwhichthepeoplearedispersedandtowhichpeopleaspiretoreturn.

Geographical displacement seldom makes an immigrant forget or cut offemotional bond with indigenous land or original home. The memory lens ofimmigrantsorexpatriatesreconsolidatesthepastintothepresent. Therecollectionreducesthedistancebetweenthealiencountryandthehomeland. Thoughthroughtherecollectionorflashbackreflectedinanimmigrantexpatriate’smind,yetonlythebroken imageof thepast incidentscomesduetothelongabsence fromtheoriginalland. Thus, relevantly memory acts as a lens to capture the incidents of the pastwhichareissues,shadowyandfragmented.


36

As a part of the diasporic community, immigrants sometimes feel isolatedbecauseoftheabsenceofthenativecultureandthelanguageintheothercountries.Alienationcreatesastateofmentaldisturbance,asituationofestrangementwhereaperson feels his inability to adapt with the external alien environment and feelsuneasytoadaptthenewlocation.Intheforeigncountries,lackofadaptablility,lackof acculturation,multiple identities of the immigrantsmake them feel lonely. It isdifficulty of immigrants. Immigration is a self-imposed exile pursued by the socialandeconomicflourishing.Inthecontemporaryworldofthetransculturalnetworksflowof thepeople isno longeranexile in thepropersense. Identitiesandculturesthough get transformed and delocalized across space and time, yet immigrantsseldomdetachedfromthememoriesofnativeland.

InthecaseoftheIndiandiasporatheideaofreturnisnotphysicalaswellasacultural phenomenon. Apart from the important ingredients connected withrootedness,thereisethinicidentity,language,food,religion,costume,culture,ritualsactassymbols tobe linkedwiththehomecountry. Thus, immigrantscarrydualormultipleidentitiesinsteadofsingle.Asproductsofthediaspora,Mukherjee’snovelsdealwithnostalgiaforalosthome,disillusionmentofexpatriation,fragmentationoftheself,exuberanceofimmigration,assimilation,culturaltranslationandnegotiation.In this novel Desirable Daughters Mukherjee focuses on cultural hybridity,simultaneity and third space of enunciationwhich aremakers of the post-colonialcondition of immigrant’s existence. In other words, diasporans experience doubleidentification that constituteshybrid formsof identity. Such formsof identitydifferfrom the essential notion of national and ethnic identity. It also exploresmultiplebelongingsthatenablepeopletoinhabitmorethanonespaceatthesametime.Taraisa fictionalrenderingofsuchculturalhybridity. Tarasays, “Iamboth”(6). Beingsimultaneously an Indian and an American she has gained the third space ofenunciation.

Asadiasporicwriter,theauthorinthisnoveldelicatelyassociatestheelementofnostalgiawiththeprotagonist’squestforidentitythemeetingpointofthepastandthe present too are intensified by the nostalgic representation of the charactersendeavoredbythewriters.Inthisnovel,throughthenostalgicexploration,Tarahasjuxtaposed thepast and thepresent situation.To conclude,Mukherjee interrogatescultural essentialism and celebrates cultural hybidity. She also challenges thestereotypicalnotionsofnationalidentity.Taraisaculturalhybrid,whoisathomeinboththecultures. Shehasaffiliationwiththehostculturebut thatdoesnot inanyway hinder her filiationswithherhomeland and native culture. Padma is an Indo-Americanwhobelievesinhyphenation.Parvatiisawestern-educatedIndianwomanoftheconventionalmould.


37

Conclusion

Thus, the duel or hybrid identity constructs an identity crisis in one’sconstructingatruehomeofproximityinthealienenvironment.DesirableDaughtersdepicts the immigrant Tara’s oscillation between Indianness and Americanness.Tara’sendeavorstosearchouthertrue identityandtobuildahometurn intovain.Thus, throughout the novel, Bharati Mukherjee depicts the identity crisis of itsprotagonistwhoislongingforhernewidentity.

Workscited

Mukherjee,Bharati.DeriableDaughterRupaPublications:NewDelhi,2002.Print

Mukherjee,Bharati,TheTiger’sdaughter,BallantineBook,pvt;NewDelhi,1972

Bhabha,K.Homi.TheLocationofculture,NewYork:Routledge,1994,print

Netsources

http://www.indianruminations.com

http://www.bookereporter.com

http://www.barcelonareview.com

*****


38


ImpactFactor:2.0674



IndigenousKnowledgeforSustainablelivelihood

Fr.M.G.SelvinrajSJResearchScholar,

DepartmentofAnthropology,UniversityofMadras

AbstractToday there is a common tendency among people to view indigenous knowledgesomewhatprimitiveandoutdatedbecauseof itsorigin fromilliterateAdivasi/ tribalsociety.Seldomhavewerealizedthat in thepastpeople’s symbioticrelationshipbuiltaroundthenaturegavefullermeaningtotheircontinualexistence.Butinthemodernworlddominatedbyscientificknowledgepeoplewantstakespriorityovertheirneeds.Peopleandnatureareantagonistic toeachother.Wemiss thecohesiveness!Thusweare in the process of discovering the indigenous knowledge in order to make themodern scientific knowledge more comprehensive. The paper deals with threats toindigenous knowledge, formation of indigenous knowledge and how to promoteindigenousknowledge.Finally itconcludeshighlightingthe importanceof indigenousknowledge inalleviatingpovertyandpromotingsustainable livelihood for thepeoplewithaparticularreferencetotheworkcultureoftheSavaratribe(GuttiPani).

Key Words: Adiasi,Indigenous knowledge, modern science, colonization,conservationists,primitive,environment,sustainablelivelihood.IntroductionIndia is a home to nearly one-third of the world’s indigenous people who arecommonlyknownas tribalsorAdivasis.Wehave tribal/Adivasipopulation of104million that represent about8.6%of the total populationofour country. Adivasicommunities in India have been reported to be the worst-hit when it comes toassertionoftheiridentity,landrights,displacementandexploitativeindustriessuchasminingandconstructionofhugedams.


39

Although, they live in isolation indifferentpartsof the countrydue tonumberofreasons they continue to remain as potential source of indigenous knowledge,traditionandculture. Ifweareable togatherandclassify thisknowledgewecanutilizeindifferentsectorsfortheprogressofnationaswellasfortheprogressofthesepeople.The term 'Indigenous or Traditional Knowledge System' was thus coined byanthropologistsasascientificsystemwhichhasitsownvalidity,incontradistinctionto 'modern science’. The term 'Indigenous knowledge or Traditional Knowledge'normallymeanstheknowledgesystemwhichoriginated,developedandownedbyaparticular community. Indigenous knowledge is the basis for local level planning,decisionmaking in socialorganization, inagriculture, architecture,healthcare, foodpreparation, education, clothing,natural resourcemanagement, and ahostofotheractivities in rural and Adivasi communities.Today indigenous knowledge is underthreatduetorapidspreadandinfluenceofwesternideas,values,andhabits.Modernsocial structures and institutionalized forms of cultural transmission indigenousviewsofthepeoplearenotgivenimportanceandslowlyrelegated.However,intherecentpast,itisnowrecognizedthatwesterncriteriaarenotthesolebenchmark by which indigenous knowledge should be evaluated. The term 'indigenous or traditional' sometimes carries the connotation of 'pre-modern' or‘primitive’ or 'outdated'. Of course Indigenous knowledge cannot be verifiedscientifically. At the same time science also cannot be explained according to thetenets of indigenous knowledge. Each is built on distinctive understandings,philosophies,methodologiesandcriteria.TheUnitedNationsUniversityproposaldefines'TraditionalorindigenousKnowledgeSystemasfollows:“Traditional knowledge is a record of human achievement in comprehending thecomplexities of life and survival in often unfriendly environments. Traditionalknowledge,whichmaybetechnical,social,organizational,orcultural,wasobtainedaspartofthegreathumanexperimentofsurvivalanddevelopment.”The year 2002marks the 10th anniversary of the launch (December, 2002) of theYear of Indigenous Peoples at the United Nations in New York. This signifies thestruggleofindigenouspeopleforrecognition,respectandhumandignitywithintheirown landsand territories.Theybroughtglobal attention to thenegative impactsofcolonization,discrimination,marginalization, and theovert and covert policies thatledtocolossalhumanrightviolations leadingtoethnocideandsometimesgenocideintheirland.

PrejudicednotionaboutIndigenousorTraditionalknowledgesystemofIndia:1. Indiansarelessrationalandlessscientificthanthepeopleofwestandtherest

oftheworld.2. Indians’worldviewandtheiroutlookareverynarrowhencedevelopmentand

advancementdidnottakeplacefromwithin.


40

3. India'scivilizationwasmainlyimportedviainvadersandinfluencedbypeoplewhomigratedintoit.

4. CasteidentityofthepeopleonhierarchicalbasisneverallowedthepeopleinthelowerrealmespeciallytheDalitandAdivasipeopletoprogress.

5. Indiansocietywassociallybackwardtothepointofbeingseenas lacking inmorality; hence it depends upon westernization to reform its currentproblems.

Laura Nader describes the purpose of studying Traditional Knowledge Systems(TKS): “The point is to open up people's minds to other ways of looking andquestioning, to change attitudes about knowledge, to reframe the organization ofscience--toformulateawayofthinkinggloballyabouttraditions.”The indigenous people have undergone bitter experience of a long history ofcolonization. “Might is right”was the commonbelief of the imperial powers of thepastwhich tried to subjugate the indigenous people down the centuries. ImperialmightofGreatBritainorAmericaorFranceorGermany,arrogantlyassumedaright,often claimed toahigherorderof civilization,or simplyon theauthorityofGod torule over the local people. They exercised the “Divine Right of Kings” to dismiss,deconstruct,andsubjugatethesovereignrightsoflocalnativeindigenouspeople.Asaresultacommonpatternemergedamongtheindigenouspeopleallovertheworld.Loss of culture and tradition, loss of land and natural resources, loss of voice andhumandignity,lossoflivesandlivelihood,lossoflanguageandhistory,lossofhealthandwellbeingofthenativesmarkedthiscommonpattern.ThreatstoindigenousKnowledgeIntrusionofColonialConservationists:Duringtheinvasionoftheforeigners,mosttribes resisted and fought against them. They did not want to surrender theirhomelandstotheforeignersbecausetheystronglybelievedthattheirancestorswerestillspirituallyaliveintheirsurroundings.Theyconsideredthesignificanceofnaturalresourcesascollectiveandintergenerational.Theideaofindividualpropertyisonlyarecentphenomenon.Everythingthatbelongstothemwasownedcollectivelyforthewelfareofthecommunityasawhole.Historically,colonialconservationistsuprootedindigenousculturesunderthebannerof saving the environment. Believing they knew best, they discredited nativeknowledgeandevictedpeople fromtheirancestral landstomakewayforprogress.Colonizers systematically derogated, exterminated or undermined the localtraditional knowledge, science, technology and crafts of the lands, because of theirintellectual arrogance. They controlled and appropriated the economic means ofproduction and the social means of organization. The British colonizers andconservationistscouldneveracceptthefactthatIndianswerehighlycivilizedeveninthethirdmillenniumBC,whentheBritishwerestillinabarbarianstage!


41

Mecaulayan strategy: British historians did not study and record indigenousknowledge system when they wrote about ancient Indian history. They quietlydocumented themas systemscompetingwiththeirown to facilitate the transferoftechnology into Britain's industrial revolution. What was found valuable inindigenous knowledge was quickly appropriated. The Indian manufacturers wereforced outof business.Meanwhile, a newhistoryof Indiawas fabricated to ensurethatpresentandfuturegenerationsofmentallycolonizedpeoplewouldbelieveintheinherent inferiorityof theirowntraditionalknowledgeand inthesuperiorityof thecolonizers''modernknowledge’.ThishasbeencalledMacaulayism,namedafterLordMacaulayaBritishwhosuccessfullychampionedthisstrategyin1830s.GreenRevolution:Isitaboonorban?Indiaisalandrichinbiodiversity.Forover10,000years,Indianfarmershaveusedtheirbrillianceandindigenousknowledgetodomesticateandevolvethousandsofcropsincluding200,000varietiesofrice,1,500varietiesofwheat,1,500varietiesofbananasandmangoes,hundredsoftypesofdals,oilseeds,diversemillets,pseudocereals,vegetablesandspicesofeverykind.ThisbrillianceinbreedingwasneglectedwhentheGreenRevolutionwasimposedonusinthe1960s.Thus,ourintelligenceinseedbreedingandagriculturewasdenied.Our seeds were considered “primitive” and “low productive”. A mechanical“intelligence”of industrialbreeding foruniformity forexternal inputswas imposed.Insteadof continuing toevolvevarietiesofdiverse species, ouragricultureandourdietwerereducedtoriceandwheat.Afewtypesofseedswerepromotedforthesakeof mass production at the cost of considering varieties of seeds useless. Manyindigenousseedswereneglectedandmaderedundant.FormationofIndigenousKnowledge:Mostindigenouspeoplehaveastrongsenseofunitywiththeenvironment.Thisisthemostsignificantcharacteristicamongthem.They believe that the people are the land and the land is the people. The definingcharacteristicof indigenous peoples is closely associated with their longstandingrelationshipwithwater,landandforest(Jal,Jaminandjungle).Theircloseproximityto the environment, culture and their tradition is reflected in their songs, dance,music, tales, customs, costumes, food practices, symbols and the rituals associatedwiththeirlifecycle(frombirthtodeath).Nodoubt,theintimaterelationshipbetweenpeopleandtheirenvironmentformsanimportant foundation for thedevelopmentof indigenousknowledge. Inthisprocesspeoplecategorizelifeexperiences,andshapetheirattitudesandpatternsofthinking.Becausehumanidentity isregardedasanextensionof theenvironment, there isanelement of inseparability and connectedness between people and the naturalenvironment.Theindividualisapartandparceloftheentirecreation.Thebasisforknowledgecreationisalsothedynamicrelationshipsandinteractionofpeoplewiththe environment. They found a symbiotic relationship between the physical andsocialenvironments.


42

While indigenous knowledge is often valued because of its traditional qualities, acreativeand inventive capacity forms the coreof an indigenousknowledge system.Theperceptionofindigenousknowledgeandcultureasapplicableonlytothedistantpast misses the thrust for development in this present context. Seldom have werealizedthatthecreativepotentialofindigenousknowledgeistheprospectthatitcanbeappliedtomoderntimesinparallelwithotherknowledgesystemsoftoday.Science versus indigenous knowledge: Today in the modern world we arechallenged and often people debate between science and indigenous knowledge.Science has become a dominant and supreme global knowledge system. It claimsobjectivity,reliability,validityandverification.Ifaconclusioncannotbesupportedbyempirical andverifiable evidenceor if there is an inability to replicate results thenreliability,authenticityandvalidityareindoubt.In science,method is all-important and objectivemeasurement is the final arbiter.Systems of knowledge that do not subscribe to scientific principles are consideredlesser status and run the risk of being rationalized. Science fails to understand theinsider’s perspective (the emic point of view) and uniqueness. Thus indigenouspeople frequentlydismissed scienceas a legitimateknowledgebase.They considerscience incapable of explaining spiritual phenomena and fails to recognize theexistenceofnatureassomethingmorethanascientifically-observableconstruct.Indigenousknowledgeplacesgreateremphasisontheconstructionofmodelswheremultiplestrandscanbeaccommodatedtomakeupanintegratedwhole.Indigenousmistrust of science on the one hand and scientific disregard for indigenousknowledge on the other hand, has in common a tendency to evaluate each otheraccordingtolimitedcriteria.Scienceisonebodyofknowledge;faithisanother;andindigenousknowledgeisyetanother.Itisimportantthatthetoolsofonearenotusedtoanalyzeandunderstandthefoundationsofanother.AtthesametimeItisabsurdto conclude that a system of knowledge that cannot withstand scientific scrutiny,lackscredibility.Exploring the interface: Relative validity of science or indigenous knowledge isusuallybasedontheassumptionthatoneisinherentlymorerelevantthantheother.Such a polarized debate hardly generates any wisdom or fresh insights. Manyscientists subscribe to religious beliefs that cannot be explained by science. In thesameway,many indigenous people holding fast to indigenous values use scientificprinciplesandmethodsineverydaylife.Yet,thereareanincreasingnumberofindigenousresearcherswhousetheinterfacebetweenscienceand indigenousknowledgeasasourceof inventiveness.Theyhaveaccesstobothsystemsandusetheinsightsandmethodsofonetoenhancetheother.In this approach, the focus shifts from proving the superiority of one system overanother to identifying opportunities for combining both. The interface betweenscienceandindigenousknowledgeneednotbeasiteofdebateandcontest.Rather,it


43

canprovideopportunitiesfortheexpansionandenhancementoffurtherknowledgeandnewerunderstanding.Howdowegoaboutnow…..IntroducingModernAgricultureKnowhow:Therearedifferentsectorswherethetribals can flourish and improve their standard of living. The tribals own smallholdingswhere they cultivate crops to feed themselves. The income they get fromagriculture is not sufficient to improve their standard of living since they solelydepend on traditional methods in cultivating their land. Due to illiteracy andignorance they are unaware of the various agricultural skills and developmentalprograms that could be implemented for their uplift. The agriculture has not beenmodernized in these tribal areas due to poor irrigation facilities. The modernirrigation facilities can’t be achieved without proper electrification in those tribalareas.Thoughproblemsaremanyandsolutionsaredifficultbutachievableintheseareaswithsincereefforts.Wehavetoreachoutthesesmallmarginaltribalfarmerswith modern methods of cultivation and technology by imparting basic skills andtraining. Thewater that is required and available in sufficient quantity need to beproperlyharvested,divertedandstored.Investmentinagricultureintheseareasmaydefinitelymakethemeconomicallysoundasagriculture is themainoccupationandpotentialsourceofincomeforthesepeople.Initiating Comprehensive Research Programme: There is a need forcomprehensive research programme in those pockets of Adivasi settlements. Thelargeareaoccupiedbythemforagricultureisnotfertilealloveranditsproductivityisverylow.Suchlandscouldbeturnedintofertilelandbyeducatingthetribalmenand women in farming. The training must be effective and should be practical inapproach. This will increase the agricultural productivity and economy of theAdivasis. This can be achieved by networking with different institutions likeUniversities,Colleges,Researchcenters,BankssuchasNABARDetc.Thetraditionalagriculturalpracticesmustbeincorporatedwithmodernagriculturalpractices.Theuseofcompostandorganicpesticidescanbedevelopedindigenously.Thiswillhelpinthemaintenanceofsoilfertilityandavoidpollution.Theconceptofdripirrigation,centerpivotirrigation,ortheuseofsprinklerswillalsohelpsolvetheproblemofwaterscarcity.Sustainableagricultureisthekeythatholdstheprosperityalongwithpreservationof environment.Traditionalknowledgealongwithmoderntechnological advancements canhelpAdivasis towards theirowndevelopmentandprogress. Thus a comprehensive research has to be initiated on their land andenvironmentcondition.Promoting Sustainable Development for a Sustainable livelihood: Sustainabledevelopmentaimsatimprovingthecurrentneedswithoutcompromisingtheabilityof future generations meeting their development needs. Sustainable developmentalso means the preservation, maintenance, improvement and rational use of thenaturalresourcebasewhichsupportsthepressureresistanceofecologicalbasisand


44

rapid economic growth. The sustainable design is essentially a regenerated designbasedonaself-renewalcapacityofnaturalsystems.Itfocusesonhowtoenhancetheregeneration capacity of damaged landscape as much as possible, and how tomaximizethenaturalregenerationcapacity.Concept of sustainable development requires care for people first, then respect fornature. It precisely means ecological planning and maximizing social capital. Weshould pay attention to specific regional characteristics of the environment andcultural ingredients of people. When we aim at development we should avoiddamagingoriginal ecological and social environment.Weneed to respect biologicaland ecological needs in the environment. Ultimately, the concept of sustainabledevelopmentshouldleadtosustainablelivelihood.Need toprotectBio-cultural diversity: Indigenous storytelling is a powerful toolfor preserving bio-cultural diversity, says Álvaro Fernández-Llamazares, anenvironmental researcher at the University of Helsinki in Finland. After hearingstories in Bolivia, Costa Rica, Kenya and Madagascar, he has proposed thatstorytelling could transform how conservationists work with native indigenouspeople.Hesawinthemthepotentialknowledgeto involvetheminprotectingtheirownenvironmentsthroughstorytelling.Storiesgivecharactertolocalwildlife,voicestotreesandspiritualresonancetothesunrise. They connect indigenous people to their environment and guide theirinteractionswith it. Stories tiepeople to their land, theirheritageandoneanother.Storytellingsparksdialoguebetweengenerationsandprovidesa timeandplace forideastobeshared.Inthisway,storiespreserveculture—andcouldhelppreservetheenvironmentaswell,wroteFernández-Llamazares.Preserving Rituals as Knowledge Transmitters: Villagers in remote areas likeUttaranchalhaveeventscalled'Jagars',inwhichtheJagariasendstheDangariaintoasort of trance. TheDangariathen helps sort out problems, provides remedies forailments,resolvessocialconflictsofthevillagesocietyetc.Wecannotconsiderthisassuperstition rather this is considered as a traditional method of reaching theunconscious. Does theJagariause his spiritual powers to reach and tap theunconscious region of the mind of theDangaria? Do these rituals represent theattempts of ancient humans to come to termswith the unknown, the non-rational,and the unconscious parts of our beings?Were these devices useful to invoke lostmemoriesoftheancientpast?We are, therefore, not willing to dismissJagaras some mumbo-jumbo, but aphenomenonworthscientificinvestigationintherealmofpsychology.Thisshouldbean importantscientificresearchconnecting indigenousknowledgesystemsto InnerSciences. Ironically, from Jung onwards, many western psychologists have studiedand appropriated these traditional 'inner sciences', renamed them.Meanwhile, the


45

indigenous people who discovered and practiced them have been dismissed asprimitivepeopleawaitingcurebycivilizaion.Revamping the Celebration of the festival of Karam: The Karam festival is anagricultural festival celebrated by the Ho, Munda, Oraon, Kharia, Khortha, Korba,Santhal,Nagpuri,andKurmalitribes.KaramistheworshipofKaram-Devta,thegodof power and youthfulness. It symbolizes fertility, prosperity and all that isauspicious.Theyworshiptreesduringthisfestivalastheyareasourceoflivelihood,and they pray to Mother Nature to keep their farmlands green and ensure a richharvest. The devotees observe fasting and worship the branches of karam/kadamandsal.ThebranchoftheKaramtreeiscarriedbytheKarmadancersandispassedamongthemwithsinginganddancing.Thisbranchiswashedwithmilkandricebeerlocally known as Handia. Then it is raised in the middle of the dancing arena. Allworshipersdance forwholenight in thepraiseof the “Karam”.Thedancers formacircleanddancewiththeirarmsaroundeachotherdancer’swaists.As per the legends of KaramDevi, she is believed to be the goddess ofwealth andchildren. Karam is a festival of sisterhood, friendship, and cultural unity. At a timewhencuttingdownanduprootingof treeshavebecomeanormaldailyaffair in thenameofbusinessanddevelopment,Karamfestivalremindsusof the importanceofconserving trees and nature in our life. The knowledge of protecting nature as ahumanvalueisdeeplyrootedinthisculturalpractice.

WorkCultureasanindigenousknowledgeamongtheSavaras

Gutthi pani (Groupwork) a kind ofwork culture among the Savaras is one of theindigenous knowledge system practiced even today. The Savara’s economy is notmarket oriented economy that aims atmakingmoremoney and gainingmaximumprofit. Rather their economy is oriented towards ‘subsistence’ of the people. Theirsystemofproduction,distributionandconsumptionattendtoday-to-dayneedsofthepeoplefortheirsurvival.Most of the Savaras living around Seethampeta in Srikakulam Districts under ourstudyareadopossessmallplotsoflandonthehillterrains.Theycultivateturmeric,zinger, pineapple, custered-apple, plantain, mangoes, cashew nuts, tamarind, redgram andmany types of vegetables according to seasonal variation. They do notcultivateinlargequantitytoselltheminmarkettomakemoremoney.Theycultivatewhattheyneedonly.Despitetheirhardlabourtheirlanddoesnotproduceasmuchastheywantedbecauseofuncertaintyofrain,unfertilesoiladdedtopoorirrigationfacility.The land is full of rocks, stones, thornsand thistles.Howeveran individualfamilyworkshardintheirportionoflandthroughouttheyear,stilltheyfinddifficulttocleanthelandcompletelyandmakeitcultivable.The practice ofGutti Pani in Savara tribal society enables a poorAdivasi family tocleantheirlandandmakeitconduciveforcultivationwiththehelpofotherpeoplein


46

thesametribalcommunity.GuttiPanimeans“groupwork”.Afamilyishelpedbythecommunitymembersby sharing their labour.TheAdivasi community comes to thehelpoftheindividualfamily.TheeldersoftheAdivasicommunityassignnumberofpeopletoworkinthelandofaparticularfamily.Insometribalhamlets,theonewhoseekshelpfromothersgoestoeachhouseandrequeststhemtocometohisfieldtowork.Thefamilywhichgetsthehelpofthelabourforcefromthecommunityhastoprovideonemeal forallof themandendof thedayeach labourer is givenRs.100which is a nominal wage for one day work. Thus the community supports theindividualfamilybycollectivelyextendingtheirservice.SincemanyAdivasifamiliesareverypoorandtheycouldnotaffordtogiveamealandRs.100each, their landremainsuncultivableformanyyears.UnderstandingthisexistingsituationfinancialassistancecouldbeextendedtotheseAdivasi families tomake their landcultivablebyutilizing thepracticeofGuttiPani.This indigenousknowledgeof theirworkculturehas tobepromoted for theirownwelfare.It is “other centered” – involves cooperation and collaboration of every individualmemberinthecommunity.Theprocessofdecisionmakingismoredemocraticthusfosterscommunalsolidarity.Theviewsof theeldersarerespectedandultimately itstrengthenstheunityamongthem.OurGoalToday:Today,wetheIndianeconomists,anthropologists,socialworkers,socialactivistsandscholarsshouldworkhardtorevitalizeourindigenousknowledgesystem.Weneedto make available indigenous knowledge resources for research. IndigenousKnowledge System should be taught in all our Educational institutions for thefollowingreasons.Indiahasa richheritage still intact in this areaof indigenousknowledge system. Ithas the largest documented ancient literature relevant to indigenous knowledgesystem.Wehavetheintellectualresourcestoappreciatethisandtoimplementthem.Thusweneedtodevelopasharedunderstandingofindigenousknowledgesystemintermsofconcepts,policiesandpractices.India's scientific heritage, philosophical and cultural legacy, need to be properlyunderstood.Theaimisnot inspiredbychauvinism,but tounderstandthegeniusofIndiancivilizationbetter.Weneedtocorrect theportrayalofancient Indianhistoryofscience, thehistoryofideas,mainstreamaccountsofworldhistory,anthropologyandculture.ThisentailsemphasizingtoscholarsandeducatorsthatIndigenousKnowledgesystemshouldbeincluded, especially India's achievements and contributions to world science,progressanddevelopmentthathavebeenverysignificant.


47

Weneed to include IndigenousKnowledge Systems in economic planning, becausetheyareeco-friendly, sustainable, labor intensive rather thancapital intensive, andmoreavailableandaffordabletothemasses.Finally, we need to develop insights and find various ways and means towardsstrengtheningandrevitalizationofsuchknowledgesysteminIndia.ConclusionIsIndiaa'developing'society,orisita’re-developing'society?Withoutappreciatingthe indigenous knowledge system of India, how could anthropologists andsociologists interpret the current conditionofour society?Wereourpeoplealwayspoor, always living in polluted and socially problematic conditions as today? Or isthereahistorybehindthepresentcondition?Thishistoryhastoberewritteninthelightofrediscoveringourindigenousknowledetopromoteeconomicandsocialwellbeingofourpeople.Our Indigenous Knowledge Systems are eco-friendly, symbiotic with theenvironment,andthereforecanhelpprovideasustainablelifestyle.SincethebenefitsofLiberalization,PrivatizationandGlobalizationpolicies(LPG)ofourcountrydonottrickle down to the people below the poverty line or to so-called developingcountries, a revival of Indigenous knowledge, technologies and crafts mustcomplementthemodern'development'schemesforeradicationofpoverty.Referenceshttp://onlinelibrary.wiley.com/doi/10.1890/1051-0761(2000)010[1251:ROTEKA]2.0.CO;2/fullhttps://gyanpedia.in/Portals/0/Toys%20from%20Trash/Resources/books/cultddk.pdfhttps://www.researchgate.net/publication/319431993_Rediscovering_the_Potential_of_Indigenous_Storytelling_for_Conservation_Practicehttp://arctic.journalhosting.ucalgary.ca/arctic/index.php/arctic/article/viewFile/1203/1228https://en.wikipedia.org/wiki/Sacred_grove

*****

Documents

Vol. V Issue IV October 2018 Impact Factor: 2.0674 ISSN ... file Multidisciplinary Global Journal of Academic Research (MGJAR) Editorial Board Dr. V. Neelamegam Editor in Chief (Hon)