Now when we look back, we wonder what strength they (migrants) carried. What light at the end of the tunnel could they see? Was it the hope that if not their cities, then their villages will look after them? Or, what is it the pain of broken and unfulfilled promises? Or, what is it just a dire need of sustaining their hunger
Highlighting discriminatory practices that the Baiga women have to confront because of their identity of being ‘Baigin’, this paper traces the journey a group of Baiga women undertook to tackle the water scarcity problem in Dahiyaan tola, a journey of addressing their ‘darr (fear)’ of dealing with state agencies and claiming their rights.
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
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.
In 2017, Phulkali Mahato, Anjali Murmu, Pramila Singh and many other women experimented with the indigenous paddy Kerala Sundari for the first time. Many of them chose to do so, based on the experiences of a few farmers in nearby villages in the past year. Phulkali’s experience was especially significant. Whereas many women experimented on tiny bits of land (rightly so because of the small size of land holdings), which were also mostly in the uplands, Phulkali grew Kerala Sundari in 0.5 acres of her best lowland.
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