Devas Boban | Published: 16 January, 2024

Menstrual leave is a type of leave where a woman has the option to take paid leave from her employer, if she is menstruating and is unable to go to work because of this. The concept of menstrual leave supposedly started in Japan in the early 20th century. History has it that in the 1920s, Japanese labor unions started to demand leave (seiri kyuka) for their female workers. By 1947, a law was brought into force by the Japanese Labor Standards that allowed menstruating women to take leave from work.

There have always been debates around policies regarding women’s rights. Going back into history, women have faced the brunt of Sati. They have also had to fight for issues like the right to cover their breasts in public, the right to widow-remarriage and against other discriminatory practices – many of which still continue in the form of unequal access to education, employment, wage parity in the workplace, etc.

Today, we do have reservations in buses and trains, maternity leaves for six months and so on. But despite all of this, women are also demanding menstrual leaves – a 1-day leave every month, in many cases. But is this really necessary? Can’t they bear with the pain for a few days? These are some of the commonly-asked questions on menstrual leave – and there have been arguments favouring both sides of the coin.

A few weeks ago, I came across an article on menstrual leaves. The first thought I had was: why are women asking for this sort of a leave? They should be able to handle the pain, right? After all, that’s how life is!

But then, I thought to myself – I have never had to experience such a thing, I have never had to bleed every month for 4-5 days. Since I don’t even know how to relate to such a pain, how can I judge the degree of pain a woman has to endure and the capacity she may have to cope with it? To engage with this dilemma, I thought of talking to some of my friends on the topic.

Most of my female friends shared stories of their misery during their menstruation cycle. On the other hand, there were a number of women who said that they didn’t feel any difficulty while going for work during their periods. Considering the dichotomy of opinions, I decided to enquire more about this issue.

Given the fact that I had access to strong views and opinions at the Indian School of Development Management (ISDM), I decided to engage with my peers.

Some of the arguments which came forth against menstrual leave were:

1. Difficulty for organisations to create alternative options for getting work done. If women take leaves without prior notice, with periods as a reason, the others in the team and the work they do will suffer.
2. With each woman taking a leave once every month, the productivity of the organisation will come down.
3. It will re-enforce negative cultural norms. For instance, in certain cultures, during menstruation, women are not allowed to enter particular places, go out of their houses, etc. It is feared that the concept of a menstrual leave will reinforce such negative norms.
4. There is always a chance for women to misuse this leave, thereby promoting escapism.
5. It’s also likely that organisations may tend to hire more men than women, because hiring women will lead to losses for the organisation, considering the number of days they’ll work.
6. There are women who can ignore the pain when they are involved in some physical activity or work. A menstrual leave does not promote this practice of healthy physical activity which many women may get at their workplace.
7. Providing menstrual leave may cause discomfort among some men, which may perhaps lead to incidents of workplace harassment.

There were also arguments which supported the provision of menstrual leave policies. They were as follows:

1. Menstrual leave does not make women weaker. Men and women are biologically different. A few women may not be uncomfortable during their menstruation. However, accepting this fact should not lead to the exclusion of the majority women who really struggle during their periods.
2. Many organisations lack an adequate number of toilets, while some have common toilets for men and women. This makes the situation more miserable for menstruating women.
3. Productivity levels actually go up according to the state of mind women have towards their employer.
4. Menstrual leave is optional. But it’s definitely an equitable approach, considering the biological difference between men and women.
5. It will encourage the participation of more women in the country’s workforce.
6. Contrary to popular perception, it will actually reduce menstrual taboos by addressing it. Many women feel uncomfortable even while discussing it. On the other hand, this policy will enable women to ask for menstrual leave.
7. Some of the people taking part in the conversation stated that in most cases of women taking menstrual leave from companies, the work is divided equally among the other men and women employees. So, the point that only men suffer seems to be a bit presumptuous and invalid.
8. The argument that women will misuse this particular kind of leave also seems to be a bit skewed. In that sense, every leave, including a sick leave, can be misused by men and women. Ultimately, the organisation has to trust the employee that she won’t be taking this leave for her leisure
9. A menstrual leave is not a sick leave. Menstruation is not a sickness – it’s a biological function unique to women.
10. There are always critics when it comes to policy changes, especially when it comes to women’s rights or an issue as basic as maternity leave. Regarding men who feel uneasy with women being granted menstrual leave, they need to respect the biological differences between men and women – as do we all.

Menstrual leave is controversial because it is seen by some as a criticism of women’s work efficiency or as sexism. However, menstrual leave policies have already been implemented in many places. Countries like Japan, Taiwan, several provinces in China, Indonesia and South Korea have already implemented menstrual leave policies for women.

Nike has also had a menstrual leave policy for its employees since 2007. In India, a couple of companies from Mumbai – Cultural Machine and Gozoop – have decided to provide paid leave for its women employees. Women employees in government services in Bihar can avail two days of leave in a month for this purpose, is in addition to all the other leaves they are eligible to.

Women have always had to plead for her rights from birth – not to get killed in the womb, to get educated, to get jobs and equal pay, to travel safe – and the list continues. I am not sure if the organisational design, especially the leave structure, would have been the same if men menstruated and not women.

Implementing the menstrual leave policy doesn’t take away the pain women suffer. But it will definitely make the work environment more conducive to women.

I was given a glass of water, semi-brown in colour, the very first sip of which, bombed my taste buds with all the salt and minerals it contained. What if I told you that an average woman in Alampur, a village in Alwar district, spends her early morning hours, traveling long distances, just to fetch this contaminated water used for drinking and cooking. When was the last time we had to think this much about the water we drink? We, the people of metropolitan upbringing, often don’t realise how this basic universal right is the biggest struggle for most of our population, especially those living in the rural hinterlands of our country. This situation significantly impacts other basic human needs and rights as well - be it health, education or livelihoods.

Alwar is a district comprising of sixteen tehsils, and several social structures - Meo muslims, Meena tribals, hindu rajputs, forest tribes, yadavs and baniya businesspersons. As part of the national capital region, it has a large industrial area, and also has a prominent illegal mining mafia. Alwar, is an agrarian society, which is largely dependent on water for their cattle and fields. With growing family sizes and excessive land fragmentation, there has been a significant rise in the demand for water. When asked about water, Azam Khan (name changed), a resident of Alampur, spoke about the 70s and 80s when they used to find water just by digging five feet.

It was during this time that the government had incentivised construction of tubewells and borewells. While water was available at 50-60 feet in the 90’s, today the table has dropped to over a thousand feet deep in some areas. Azam told us that he had not seen optimum rainfall (for rainfed agriculture) for over 20 years now. A resident of Thanaghazi, another village in Alwar, spoke about how he raised loans (of about two lakh rupees) to dig a bore, and couldn’t find water even at 1100 feet. He then fell into a debt trap - and has raised another loan to dig a bore at another location because he couldn’t see a faster way to repay his first loan, especially given his skillset. He is currently on the lookout for odd jobs and opportunities that can help him raise money faster. As can be clearly seen, water has several forward and backward linkages. In my opinion, this problem is an amalgamation of the lack of awareness (of appropriate technology and indigenous methods), climate change, and dearth of alternative sources of income.

Azam Khan went on to talk about the quality of water, especially that found at deeper depths. He told us that there are excessive amounts of salt, silt and other minerals at such depths, which have severe consequences on their health and livelihoods. His son, who is 12 years old, had grey hair, and was suffering from joint pains and bone deformities. These occur due to excessive fluoride content in water (found in deep water tables) which lead to fluorosis. Not only that, these minerals sediment on soil and reduce its fertility significantly. At this point, Azam reminisced the lush green fertile lands of Alwar where the agrarians enjoyed large productivity and prosperity. Nowadays, there is a visible decline in crop productivity.

Essentially, much bigger families, who are still largely dependent on agrarian occupations, have much lesser produce (especially after land fragmentation) and incomes to sustain livelihoods. Azam Khan, ended our conversation by talking about how class plays into this whole crisis. The rich have deep borewells and sufficient water access, and pay by government tariffs. Because of availability and accessibility issues, the poor are often forced to pay for tankers of water. They spend about a thousand rupees to water a third of an acre, every single time there is scanty rainfall. He said -

“Bhaiya, gareeb toh hum hain, fir hum kyun pani jaisi cheezon ke liye amiron se das guna zyada paisa dete hain?” (Translates to - Why do I, a poor villager, pay ten times more than the rich for water?

In Alwar, I saw the dire need of solving the water crisis - which has intersections with social constructs like class and gender, and hinders livelihoods, education and health conditions of its residents. Can we use appropriate and relevant technological innovations and indigenous methods to tackle the water crisis? Isn’t there a need to acknowledge and work on climatic change, both at micro and macro levels? Should we bring a cultural shift from water intensive livelihoods to water efficient ones? Could we use community sharing and participative mechanisms to replenish water resources?

Paani da rang, preferred - clear. Thanks!

Published: 28 January, 2024

I belong to a tribal family hailing from the tea plantations in North Bengal. While growing up, I saw my school friends drop out to go back to work in hotels and restaurants in Pune and elsewhere. Desperate situations and low incomes force families to send their children to work in small hostels and shops away from home to contribute to the total family income. These may also be cases of bonded labour.

Some parents succumb to various diseases, as they are unable to afford proper and timely treatment. Due to increased health expenditures, I have seen some families fall into severe debt traps too. As a result, the children are adopted by some people to work in their homes. In such desperate times, many teenage girls are forced into prostitution. Due to these economic strains, low income households are compromising on the consumption of quality and nutritious food. This adversely leads to greater risks of malnourishment, illness and disease.

I was lucky to get off these ‘working traps’, early enough. I leveraged financial assistance and got enrolled in Jadavpur University. In fact, I was the first from my family and from my entire village to study beyond the school level. At university, I enjoyed being involved in various activities rather than merely studying in the classroom. I was also involved in the huge student-led movement, “Hokkolorob”.

This was one reason why I joined the social sector post college. Understanding the various social issues that plague society enables me to revisit my childhood experiences and attempt to understand the root causes. The region around my hometown is particularly known for its ‘three Ts’ – tea, timber and tourism. The British set up the tea industry in the colonial period, and it served as a major employer of people in the region. This industry still employs many local, tribal people and people from other states (like Odisha) as bonded labour.

Post independence, the Plantations Labour Act (1951) was formed to protect the rights of the workers who were exploited during the British colonial rule in India. Nevertheless, the mindset and exploitative practices of employers in the tea industry did not change. Even today, after so many decades post independence, the workers in these tea gardens continue to face problems in terms of minimum wages, health, drinking water, education and proper housing. There is also data regarding greater out-migration by local youths, higher rates of human trafficking and higher rates of malnutrition from this region.

Even with so many NGOs working in our country today, only a few of them are particularly working to safeguard the interests and well-being of the tea plantation workers. There is a significant lack of awareness about the issues faced by the workers in tea gardens.

While simply sipping on tea occasionally and speaking about these various social issues – we must also do our bit to bring the issues faced by labourers who work in the tea gardens to the knowledge of the larger public as well as the media and civil society organisations, so that they can look into these issues. Not many people know about the hard work, sweat and toil that is a part of a tea-maker’s daily struggle to make ends meet. Few people know about the tough lives and hardships that these labourers face, everyday.

A lot of people live far away from these realities, and do not even know where the tea they drink comes from, and who the people who work in these tea plantations are. It is my dream to start such sensitive discussions and more of these chai ki charcha. I know that this situation can improve, and each of us can develop more empathy and understanding to the needs and troubles of others around us.

by Koushik Hore | Published: 02 January , 2024

In the vast tapestry of India, beneath the surface of its rich cultural diversity and vibrant traditions, lies a dark and distressing phenomenon known as the ‘Paro System’. This system, prevalent in Northern India, reveals a harrowing reality of women trafficking, raising questions about gender-based violence, exploitation, and societal indifference. In this exploration, we delve into the intricacies of the "Paro System," shedding light on its origins, impact, and the urgent need for collective action, all while considering the context of ‘Realising India’.

This blog section unfolds the layers of the ‘Paro System’, providing insights into its historical roots, the systemic issues that sustain it, and the tragic fate of women caught in its web. As we navigate through the narratives of those affected, we confront the chilling reality of gender-based violence and the apathy that perpetuates this egregious practice. Additionally, we reflect on the role of institutions like the Indian School of Development Management (ISDM) in shaping compassionate leaders capable of dismantling such deeply rooted injustices.

The Shocking Reality Unfolds

Unexpected Encounter at Nangravaleiya Dhani

In the heart of Northern India, the unsettling truth of women trafficking reveals itself through the 'Paro System’. During a session of ‘Realising India’, I found myself in a self-help-group gathering at Nangravaleiya Dhani, a remote hamlet in Rajasthan. What unfolded was a revelation as a woman, breastfeeding her 2-year-old, pointed towards another lady, saying, "Bhaiya, wo bhi Bangalan hai! Kalkatta se aayi hai!" This encounter marked the beginning of an exploration into the plight of women brought to these regions under the 'Paro System.'

Unraveling the Enigma of ‘Paro’ - Yamuna ke us paar

The term 'Paro' translates to 'Yamuna ke us paar' (from across the Yamuna). These women, often from states like Assam, West Bengal, Bihar, and Andhra Pradesh, are brought to villages in Northern India, particularly Rajasthan, after marriage. The system is a response to the challenge of finding local brides due to the skewed sex ratio in the region.

Delving into Systemic Issues

The 'Paro System' is a complex web woven from attitudes towards women, female feticide, economic poverty, and the increasing demand for manual labor in agriculture. Dr. Virendra Vidrohi, founder of Matsya Mewat Shiksha Evam Vikas Sansthan, notes that this system satisfies both the reproductive needs of men and the labor needs of families.

Historical Roots of the Disturbing Practice

The roots of this sinister practice trace back to the late 70s when the surge in transport industries led males from communities like Meo and Gujjar to visit states like Bengal, Bihar, Jharkhand, and Assam. These interactions laid the foundation for female trafficking rackets that supplied brides to Rajasthan. The demand arose from families unable to afford dowries for local brides.

The Alarming Trafficking Hub

Mr. Ram Roop, a Police Inspector with the Anti-Human Trafficking Unit, Alwar, identifies the district as a hub market for cross-region brides. The brides are often trafficked from poor families who remain unaware of their daughters' fate. Even khap panchayats, traditional village councils, accept the practice due to the drastic decline in the sex ratio.

The Tragic Fate of Trafficked Women

The women trafficked under the 'Paro System' become victims of egregious human rights violations, including child marriage, trafficking, kidnapping, abuse, child labor, marital rape, rape outside marriage, daily violence, lack of freedom in decision-making, and being treated like slaves within their families. They are sold multiple times and, in some cases, forced into commercial sexual exploitation.

Reflecting on the Cold Indifference

The chilling reality of the 'Paro System' prompts introspection into our collective silence regarding gender-based violence. Cases like my childhood friend Buri, forced into marriage at 14, highlight the human cost of our indifference towards gender inequality and the objectification of women. As we ponder, we must ask ourselves, "Where could she be? Is she still alive?"

Confronting Gender-Based Violence

The normalization of gender-based violence in our society necessitates a shift in perspective. Beyond research and statistics, a moment of self-reflection reveals how we have tacitly accepted gender-based violence. The 'Paro System' serves as a stark reminder of our collective failure to address this pervasive issue.

Nero's Guests and Our Collective Responsibility

In contemplating those who remain indifferent to the suffering of others, the question arises, "What would you call people who feast on fruits, wine, and other exotic dishes while their fellow beings were torched to death in their presence to facilitate their luxuries?" The response is clear - they are ‘Nero's guests’. The reference to Nero's guests serves as a metaphor for our shared responsibility to confront and eradicate the 'Paro System' and the gender-based violence it represents.

As we grapple with the disturbing implications of this system, ISDM emerges as a beacon of hope. By shaping leaders who understand the complexities of societal challenges, ISDM empowers change agents to confront and dismantle systems that perpetuate injustice. Let us join hands in building a future where the 'Paro System' becomes a thing of the past, and every individual is treated with dignity and equality.

by Arpit Jain | Published: 03 January , 2024

In the heart of Alwar, Rajasthan, I unraveled a stark contradiction to the narrative of a caste-neutral society, debunking the myth that this region was free from the clutches of caste inequality, an eye-opening revelation from my district immersion as part of the 'Realising India' program.

The Illusion of Equality

Expectations shattered as I witnessed the pervasive subtleties of discrimination in Alwar during my two-week rural immersion. The facade of gender equality crumbled as women, burdened with domestic chores and fieldwork, were denied decision-making rights, reflecting the entrenched patriarchal norms. The Meena tribe-dominated village, Thanaghazi, once heralded as affluent and egalitarian, exposed its disparities. Affluence was confined to a handful of households, leaving others in the shadows of poverty, lacking access to essential services.

Spatial Segregation: A Silent Divide

Walking the streets of Revali, an industrial village, the coexistence of Dalits and upper castes seemed harmonious on the surface. Yet, a closer look revealed a spatial caste-based separation, manifesting as a 'Harijan basti.' This physical divide reflected not only economic disparities but also the deep-seated discomfort among Dalits regarding inter-caste dining, unraveling the normalization of discrimination.

Muslims in Alampur: Economic Choices Echoing Discrimination

Alampur, a Muslim-majority village, unfolded another layer of discrimination. Cattle rearing, the primary income source, showcased a subtle bias against cows. The preference for buffaloes over cows stemmed not just from economic considerations but hinted at cultural biases. This preference, echoing larger societal norms, underscored the need for a systemic and cultural shift to break free from discriminatory practices.

Reflections on Discrimination: The Unseen Enemy

These experiences shed light on the insidious nature of normalized discrimination, often overlooked amid more overt forms of bias. The legitimacy of socially-perpetrated norms poses a more profound challenge, capable of transcending generations. Franklin Roosevelt's four freedoms – freedom of worship, expression, freedom from want, and from fear – underscored the imperative for a cultural metamorphosis to eradicate deeply rooted constructs like caste, class, gender, and religion.

Challenging the 'Normal': Upholding Constitutional Values

In confronting these subtle biases, a significant hurdle lies in the normalization of discrimination. Workplace scientists advocate labeling covert discrimination as overt to curb these biases. Despite being deemed 'normal,' discrimination finds no sanctuary in the constitution, urging us to uphold constitutional values and guard against its justification.

A Call to Action

The evolution of India requires a collective dismantling of ingrained biases and discriminatory practices. The journey towards a more equitable society demands a reevaluation of cultural norms and an unwavering commitment to constitutional principles. The 'Realising India' initiative serves as a catalyst for uncovering these layers of inequality and instigating change.

The ISDM Imperative

In navigating the intricate tapestry of societal challenges, the Indian School of Development Management (ISDM) emerges as a guiding light. As we strive to realize India's potential, ISDM's commitment to nurturing change agents, equipped with a holistic understanding of societal issues, becomes paramount. The need for transformative education, transcending traditional management teachings, is evident. ISDM stands poised to contribute to the evolution of a socially conscious and equitable India, echoing the spirit of 'realising India' in every aspiring change agent it nurtures.

While there may be numerous ways of bringing up children out there in the world, there’s one irrefutable, universally-accepted fact about parenting – it’s tough. Funnily, the night-outs, the constant worrying, the trips to the doctor, the never-ending negotiations (give and take on every possible thing under the sun) are not the toughest parts – character-building is.

We want our children to grow up to be adults with good judgement, the ability to tell right from wrong, people who can earn and give respect, etc.  But none of this can be achieved through the moral science lectures at school or home – which are, at best, cognitive engagements for our children.  The only method or process which has the faintest hope of doing the trick is our ability to model these behaviours, to back words with action – and, to use a cliched term, our ability to really ‘walk the talk’. Being a parent really forces you to look internally, reflect on who you are (as an individual) – and motivates you to iron out the creases and keep improving yourself, because children can be really merciless in pointing out any discrepancies between speech and action!

Being involved in the social development sector brings to you a similar motivation and experience – not because you need to practice before you preach (how boring is that!), but because you get to see so much of the real world and its issues that you are left humbled and grateful.

Working in the sector has forced me to rethink my behaviour, beliefs and attitudes on multiple areas. It’s not that I’ve suddenly transformed overnight to become a saint! I am still the same individual as I was – flawed in bits, remarkable in bits – but possibly, just more aware, and at the very least, moving in the right direction.

This awareness comes from many different sources, in multiple different areas. Working with women, specially from the under-served segments of society, brings forth a lot of our inherent biases on gender stereotypes and roles. For instance, ask people for names of drivers and hair-dressers and see the general response! While we can legislate to make women sarpanches, how do we ensure that the real power does not lie with the husband, father or brother? Where do we draw the line in cracking sexist jokes under the guise of meaningless humour?

It also makes us more aware of the systemic bias against the girl child (“who gets the only glass of milk, who gets to go to the better school, who eats last in the house?”). Seeing instances of people walking miles for drinking water every day or living and studying in the near absence of electricity, hopefully drives us to use our abundant resources more judiciously and with care.

Instances of people dying of hunger even in this modern age (with laws like the Right to Food) should drive us to discourage wastage of food by anyone in the family, to learn to order only what we can eat when we go out, and to not throw away food as far as possible. Spending time with people drives home the point that, in essence, we are all the same – there are more similarities amongst us than differences (similar dreams, desires, aspirations, etc.). Some of us are just born lucky, others not so.

Everyone deserves that basic amount of respect, irrespective of the vast number of parameters we use to discriminate among ourselves and against others (caste, religion, class, gender, color, etc.).

A friend once told me that she could not think of working in the development sector, because such realisations would cause too much emotional dissonance – thereby, reducing her ability to enjoy her life. On the contrary, these experiences possibly help us lead more grateful and more balanced lives.

While ignorance can be bliss, awareness could potentially lead to greater joy! One should think of joining this sector not for others, not for charity – but for what it can do for you in any of the roles you play in life, especially that of being a human!

A simple gift of hospitality prompted Mridul Upadhyay, 26, a Commonwealth Correspondent from New Delhi in India, to consider how small minorities are affected by the pressures of global demand and development.

What was the best thing offered to you to eat, as a gesture of hospitality, when you visited someone’s home? For me it was clove, a spice, offered by an old tribal woman in an Indian rural village.

Maybe it was one of the costliest or most special things available in the house to offer, or it’s their culture to offer such things to the guests. But as I learned later, it was not grown or collected, rather purchased by family.

The East India company brought clove from its native home in Indonesia to the Company’s spices gardens in India in 1800 AD. How, then, did offering it become a part of a tribal family’s mode of hospitality?

In this village, the people settled when displaced during construction of a big dam two decades ago. Currently, some 70 families have made their huts, kuccha houses and farms here. They eventually got power connections, but fetching water is still a big issue. Now, because of construction of a highway and some cement factories, the land price has increased here. So the administration, maybe in pressure from businessmen or maybe acting in anticipation of more development, is trying to displace them again. It is not letting these tribal people stay on this land, as these people don’t hold the property rights to the land.

These people, once landowners, got money when their lands were supposed to be submerged in the water of the dam. People spent most of it in transporting whatever they had. For some, there was no guidance on what to do with so much money and no help in reinvestment. Soon they lost the money and land both.

Demand and supply based globalisation has also had negative effect on these minorities by affecting their choices to grow, eat and get things in market. Previously, they used to grow and have  a seven to eight grain meal, but now they are growing, getting and eating rice and wheat-based staple food mostly, which has led many families to malnutrition.

India has over 105 million tribal people, which constitute nearly nine per cent of India’s total population. Tribal people were the native inhabitants of the land in India, before Aryans settled approximately 5000 years ago and sent tribal people to deep jungles. Their culture, religion, tradition and food are still very different.

Aryans brought their religion, and while making Indian constitution in 1949, tribal people were subsumed in the Hindu religion. Previous social interaction with Hindu religion had diffused the caste system among the tribal people and constitutional process increased such forced interaction. Tribal people had been living in small groups with their local governance and rules, so there is no political unity for them to challenge strong national parties. They also faced discrimination that put them in low caste Hindu category.

Tribal peoples read in secular government run schools, are sometimes taught communist philosophy in workshops, are approached by Christian missionaries – and then at home they are tribal. They are confused about what religion or philosophy to follow. They are never trained in keeping their own culture alive, which is perfect in their own imperfections. They are forgetting their rituals, festivals, traditional food and practices and following the majority around them.

In the constitution, India gave freedom of worship and following religion, but what if the minority is getting influenced by majority religion and culture, in an environment that offers them no cultural protection? It might not sound like atrocity crimes or genocide, but it’s a slow, systematic and unnoticed death of diverse cultures.

These are the poorest of the poor and the most marginalised of the marginalised. Can one answer if they ask why and whom to vote in elections? Who cares for such minorities of just 70 families in those rural villages? What are we doing in the name of globalisation, development, economy, super power, consumerism and personal comfort? Are the developed not developing by crushing not just  the dreams but also the lives of the so-called undeveloped? Have we really set our priorities perfectly and thoughtfully?

Overwhelmed by all these thoughts, I kept that clove in the pocket of my shirt, close to my heart.

by David Menezes | Published: 02 January , 2024

In the heart of Madhya Pradesh's Satna, a district teeming with the complexities of rural life and industrial significance, I embarked on a two-week immersion as part of the 'Realising India' program, unraveling the layers of India's flawed approach to development.

Introduction

Satna, a vibrant tapestry of rural traditions and industrial dynamism, encapsulates the intricate dance of development in India. Beyond the bustling fields of agriculture lies the beating heart of the nation's cement industry. This juxtaposition creates a canvas where the nuances of development weave a story of challenges, triumphs, and the relentless pursuit of progress.

Satna's Duality: Agriculture and Cement Dominance

Satna, a district predominantly agricultural yet pulsating with the heartbeat of India's cement industry, offers a unique canvas for understanding the intricacies of development. The coexistence of rural life and industrial prowess shapes the narrative of change in this dynamic landscape.

A Tapestry of Stakeholders: Perspectives on Development

Engaging with a diverse spectrum of stakeholders, from industry leaders and corporate social responsibility managers to government officials and grassroots contributors, provided a holistic view of development. The mosaic of voices encompassed farmers, marginalized communities, healthcare workers, and educators, each playing a vital role in shaping the district's destiny.

Development's Triad of Challenges

Within the tapestry of Satna's development, three prominent challenges emerged:

Provisional Gap in Demand and Supply:

The aspirations and needs of the community often misalign with the efforts of development professionals, highlighting a critical gap in understanding the grassroots demand for change.

Low Impact on the Ground:

Despite earnest endeavors, the impact of development policies and initiatives at the ground level remains disappointingly low, necessitating a reassessment of implementation strategies.

Conflict of Interests among Stakeholders:

The crux of the issue lies in a conflict of interests among stakeholders, raising questions about the equitable distribution of benefits and decision-making power.

Empowering from Within: The Essence of Development

The essence of development, I discovered, lies in empowering individuals to uphold their rights and interests. The realisation that development is an intrinsic process emerged as a guiding principle. No external force can champion personal self-interests better than the individuals themselves.

A Call for Micro Empowerment

The macro-level approach to development, often viewing it as a unidirectional flow from 'provider' to 'receiver,' oversimplifies the intricate nature of societal transformation. Acknowledging individuals as unique entities within a collective crowd becomes imperative for true development.

Macro Governance and Micro Empowerment

Development professionals shoulder the challenging responsibility of governing at a macro level while concurrently empowering individuals at a micro level. The crux lies in expanding people's capabilities, freedom, and decision-making prowess, creating a harmonious balance between the collective and the individual.

Empowering Diverse Sectors

With over 60% of the country's workforce engaged in agriculture and manufacturing, the need to develop both sectors became glaringly evident during my interactions with tribal farmers and factory workers in Satna. Empowering both groups, ensuring improved lives and enhanced capabilities, emerged as a crucial aspect of holistic development.

Development Doesn't Discriminate: The Right to Improvement

The fundamental principle that development doesn't discriminate resonates profoundly. Every individual possesses the right to enhance their quality of life, with the caveat that such progress does not adversely affect others through the 'externalities' of their decisions.

Regulating Externalities: The Path to Complete Development

The quest for development extends beyond empowerment; it involves the regulation of 'externalities.' Striking a delicate balance that prevents adverse consequences while empowering individuals marks the true fulfillment of the development sector's mission.

Empowerment Beyond Belief: A Comprehensive Approach

Empowering individuals extends beyond instilling belief and confidence; it encompasses providing essential elements for survival and growth. Education, healthcare, law and order, security, and employment are not just public goods but crucial tools of empowerment.

realisation from Within: The Culmination of Development

The true culmination of development occurs when individuals recognize that the impetus for progress must come from within. Striking a delicate balance between empowerment, regulation of externalities, and individual realisation is the hallmark of comprehensive development.

The ISDM Imperative: Nurturing Change Agents for Holistic Development

In navigating the dynamic landscape of development challenges, the role of the Indian School of Development Management (ISDM) emerges as pivotal. ISDM's commitment to nurturing change agents equipped with a nuanced understanding of societal issues becomes a beacon for transformative education. Beyond conventional management teachings, ISDM stands poised to contribute to the evolution of a socially conscious and equitable India, aligning seamlessly with the spirit of 'Realising India.'

Reflecting on Satna's Journey and ISDM's Role

As I reflect on my immersive journey in Satna, the imperative for empowering individuals, regulating externalities, and fostering a realisation from within echoes the ethos of ISDM, guiding the way towards a truly realised India. The nuanced approach of ISDM in nurturing change agents aligns with the challenges unearthed in Satna, emphasizing the need for comprehensive education to drive holistic development. Satna's tale becomes a microcosm of India's diverse developmental landscape, urging us to reevaluate our strategies and embrace a paradigm where every individual becomes an active participant in their journey toward progress.

by Biswajit Brahmma | Published: 03 January , 2024

Navigating the Labyrinth of Rajasthan's Healthcare

In the vast expanse of Rajasthan, where the vibrant hues of culture blend with the arid landscapes, lies a healthcare narrative that mirrors the broader challenges faced by India. In the pursuit of 'Realizing India,' a cohort from the Indian School of Development Management (ISDM), including myself, delved into the heart of Alwar to unearth the ground realities of the healthcare system. This exploration goes beyond statistics, uncovering the lived experiences that underline the existing disparities in healthcare accessibility.

Insights into Rajasthan's Healthcare Reality

As we embark on this journey through the corridors of Rajasthan's healthcare system, expect to unravel more than just statistics and figures. The upcoming sections delve into the poignant stories that breathe life into the healthcare conundrum faced by the people of Alwar. From the challenges of an elderly woman seeking medical attention to the struggles of children with mental disabilities and the perilous journeys of pregnant women, this blog navigates through the heart-wrenching realities that statistics often fail to capture.

Perception vs. Reality: Rajasthan's Healthcare Dilemma

Rajasthan, with its majestic palaces, rich heritage, and vibrant culture, often paints a picture of grandeur. However, beneath this tapestry of beauty lies a stark contrast—a healthcare system grappling with accessibility and quality. The commonly held perception of Rajasthan as a cultural gem clashes with the reality faced by its residents, especially in remote areas like Alwar. By unraveling this incongruity, we aim to bridge the gap between the perceived and lived experiences of healthcare in this region.

The Urban Conundrum: Quality vs. Proximity

The urban-centric nature of healthcare services in India sets the stage for a complex narrative. In many towns, including my own, the proximity of medical facilities often comes at the cost of compromised quality. District hospitals, while financially accessible, raise concerns about the standard of healthcare provided. However, for those residing in rural landscapes, the challenges are exponentially magnified. Drawing from personal experiences in a West Bengal village, where the closest medical help was over 30 kilometers away, the stark reality emerges - basic healthcare becomes a costly and distant luxury.

India's Healthcare Quandary: A Question of Quality and Access

A critical metric for assessing a nation's development is the accessibility and quality of its healthcare. Unfortunately, India lags in this aspect, with only 20 doctors and nine hospital beds available per 10,000 people. To dissect these challenges at the grassroots level, our ISDM cohort embarked on a journey to Alwar, Rajasthan, a region that has witnessed incremental improvements in public health services over the last decade. Despite progress, the current infrastructure remains insufficient for the needs of the population.

Unveiling Alwar's Healthcare Challenges

Traversing the landscapes of Alwar, the intricate tapestry of healthcare challenges begins to unfold. An encounter with an elderly woman on a bus to Jhiri village epitomizes the struggles faced by the locals. She narrates her futile visit to a Primary Health Centre (PHC), devoid of a doctor. Hours later, she departs without consultation, racing against time to catch the last bus. This incident becomes a microcosm of the larger healthcare plight in Alwar.

A Consequence of Limited Awareness

A significant number of rural inhabitants in Alwar turn to private health facilities, driven by low awareness, particularly concerning mental health issues impacting children's education. The lack of awareness and facilities in communities and health institutions places children with mental disabilities at constant risk. The narrative unfolds with tales of limited treatment options, amplifying the vulnerability of these children.

A Perilous Journey

Maternal health emerges as a focal point of concern, with 1.6% of deliveries in Alwar occurring at home due to inadequate medical care and limited transportation options. Instances of pregnant women being shifted to private hospitals over 50 kilometers away due to the absence of medical staff at PHCs reveal the dire consequences of a faltering public healthcare system. Tragically, some pay the ultimate price—mothers and unborn babies losing their lives due to systemic failures.

Mobility-Centric Healthcare

As tales of despair and systemic failures echo through Alwar, a resounding call for a paradigm shift emerges. The conventional population-based healthcare model must evolve into a mobility-centric one. The mere availability of healthcare facilities proves insufficient when limited transport options render them inaccessible to those in remote areas. It is in these far-flung regions that lives are lost due to the unbridgeable gap between healthcare availability and mobility.

From Realization to Action

The stories from Alwar underscore the urgency for transformative action in India's healthcare landscape. The realization that accessibility extends beyond physical presence to mobility becomes paramount. A mobility-centric model holds the potential to revolutionize healthcare delivery, particularly in remote areas where lives hang in the balance due to inadequate transport options.

Beyond Statistics to Lived Realities

The journey through Alwar reflects a transition from statistics to lived realities. The struggles of an elderly woman on a bus, the challenges of children with mental disabilities, and the perilous journeys of pregnant women are not mere data points but poignant stories that breathe life into the healthcare conundrum. ISDM, through initiatives like 'Realizing India,' bridges the gap between numerical indicators and the profound human experiences that define the quest for accessible and quality healthcare.

The 'Realizing India' initiative by ISDM transcends the confines of traditional education. It ventures into the heartlands, unraveling narratives that seldom find a place in mainstream discourse. The healthcare revelations from Alwar epitomize ISDM's commitment to nurturing leaders who grasp the intricacies of India's developmental challenges. It underscores the need for holistic, community-driven solutions, creating ripples of change that emanate from the grassroots.

As we navigate through the labyrinth of Alwar's healthcare challenges, it serves as a subtle reminder that the realization of India's potential lies in the hands of transformative education. ISDM, through its immersive programs, becomes a beacon, guiding the way to a future where healthcare disparities are addressed, and every individual, regardless of geographic location, can access quality medical care. In realizing India's healthcare potential, ISDM continues to be a catalyst for change, fostering leaders who carry the torch of accessibility, equity, and transformative action.

Koushik Hore | Published: 17 January, 2024

“ The people of India resolved to constitute India into a Democratic, Republic and to secure to all its citizens ‘Liberty of thought, expression, belief, faith and worship; Equality of status and opportunity’, and to promote ‘Fraternity, assuring the dignity of the individual’.  […] The right to freedom of speech and expression, the right to form associations and unions, the right to assemble peaceably and without arms. […] Everyone is entitled to his thoughts and views. There are no barriers. Our Constitution guarantees that.”

The following are parts of the historic judgement delivered by the Supreme Court (SC) in the case of the “State of Madhya Pradesh vs Ramashankar Raghuvanshi” on February 21, 1983. The judgement was delivered by Justice Fazal Ali, who was believed to be a ‘card-carrying communist’. The recipient, a municipal school teacher, Ramashankar Raghuvanshi, had been dismissed by the Madhya Pradesh government in 1974 for having ‘taken part in RSS activities’ – after which he had appealed to the SC.

My awakening from the classes at ISDM concerns the actions based on our ‘isms’ (which indicate the body of principles, practices and ideologies we believe in), in comparision to those based on values we are all born with as human beings (the universal values). I have understood why I shouldn’t take a stand based on my ideology or ‘isms’ – and instead base it on my values. In a way, instead of focussing on ‘what’ to achieve, I need to put my attention on ‘how’ to achieve.

In our day-to-day lives, we all carry certain biases based on our ideologies – and our tendency is to simply go with that initial reasoning and start judging the ‘others’ or the ‘opposites’. In a way, this tendency makes us blind and stops us from listening to and understanding others. The stronger our conservative beliefs, the firmer our convictions – and this is precarious.

We start thinking that the ‘others’ or the ‘opposites’ get what they deserve. We all remember the shocking images of the drowned Syrian boy and those showing the tragic plight of the refugees, or the tragic news of the Rohingya refugees of Myanmar, or news of the assassination of senior journalist Gauri Lankesh – all of which spread on social media. Often, these convictions lead to large-scale devastation. In the late 19th and 20th centuries, we have seen devastation on mammoth scales, based on the maddening fights between ideologies to prove which one is a panacea! One ‘ism’ trying to prove its supremacy over others has often lead to holocausts, mass annihilation, world wars and religious, political, ethnic and cultural fanaticism.

India, on the other hand, through her pillars of democracy and modernity, spoke of a different world view which supported peace and human values. In 1893, at Chicago, Swami Vivekananda proclaimed the message of universal tolerance and internationalism. In “The Story of My Experiments with Truth“, Gandhi pointed out that his path is based on two ideals – ahimsa (non-violence) and satyagraha (search for truth). He also stated that truth is not rigid, fixed or static – it is ever changing. Another pillar of modern India, Rabindranath Tagore, developed the concept of “Viswa Bharati”, which considers the whole universe as a teacher. None of them claimed any ‘ism’. Rather, they spoke of values like oneness, agency, dignity, freedom, equity and fraternity for oneself and others.

Based on my reflections and learning in the past few weeks, I feel that the way forward for us as humanity has to be based on kindness, healing and making peace. I find affirmation in His Holiness the Dalai Lama’s message and words which convey the same thoughts for the world. This can only be achieved by embodying the values of the inner being and their appropriate manifestation in the outside world.

Embodying the values is synonymous to feeling the greatness within oneself. Acceptance of the self is the foremost step towards being more accepting and spreading oneness in the world. We can then accept the same greatness within each human being and recognise that there is no difference between people. We are all made up of the same consciousness and our needs and values are completely similar. Until we do this, we won’t be able to empathise with the ‘other’ and connect with the ‘opposite’.

Empathy is the key to the new world order. Through value-based learning, we can connect deeply to the needs and feelings of the other, empathise and have a dialogue. The future of the earth is critically clinging to this ability for dialogue and making way for peace and harmony, instead of separating and fighting.