Having the knowledge and the tools to carry out an intervention is not enough for a development professional; understanding the perspective and challenges at the grass roots, motivating women farmers and demonstrating the advantages is vital for the implementation and sustainability of backyard poultry farming
Understanding the Forest Rights Act, the villagers of Boriguda, led by the women members of the SHGs there, have begun the process of claiming their rights to the forest lands, on and near which they have been living for centuries
Entering a village, familiarizing oneself with the people and their lives, gaining their confidence, understanding the terrain and the livelihoods, suggesting interventions, facilitating new practices, encouraging participation, meeting daily challenges and celebrating successes are some of the things a Development Practitioner experiences in her attempt to uplift rural lives
Realizing the compelling need of understanding the relationship between the jungle and the people who live off it, Azim Premji University and PRADAN began a four-year course in Adaptive Skilling through Action Research—an attempt to understand these complex socio-ecological systems and arrive at development strategies, which encompassed an exploration of the jungle as a reservoir of ethno-medicines, as a school for the younger generation, and as a source of rejuvenation of bio-diversity
Breaking the gender glass ceiling is not a new subject; it surfaces again and again. However, it is a newfound passion for me. I have been working in a not-for-profit organisation called PRADAN for the last 22 years. We work in the field of women’s empowerment and livelihoods.
Based on the engagement with the Santhal women of Poraiyahat block in Jharkhand, this article tries to capture the struggle in the life of Santhal women for being unable to inherit ancestral property and the pain they go through while accessing their right as per the provisions given in Santhal tribe’s customary laws. It explores the possibilities for Santhal women to inherit ancestral property in the provisions given in statutory laws and customary practices.
Uprooting a girl from her familiar surroundings when she gets married, separating her from her family and friends, assuming she will merge seamlessly with her new family is a traditional, social expectation; carrying the ‘amputation’ even further is the custom in Belliguda of renaming a new bride with the name of her parental village; this completes the obliterating of her identity
Once a PRADAN-ite always a PRADAN-ite…seemingly, one can take a PRADAN-ite out of PRADAN but not PRADAN out of a PRADAN-ite…the ethos, philosophy, mission and values remain forever embedded in the psyche