THE ADIVASHI ARE PIONEER OF THE CIVILIZATION

Shreeram Chaudhary

THE ADIVASHI ARE PIONEER OF THE CIVILIZATION

GENERAL INTRODUCTION

Tribal are pioneer of the civilization. Because they were habitants of before written history[1] during the colonial, a number of uprisings had taken place among the tribal which centered in the question of the forest. Colonial Anthropologist and administrators blamed the corrupt practice of the petty forest officials for this. But by doing so, they evaded the real issues. Until recently the hill cultivation collection of the forest source for various domestic purpose where the main resource of the livelihood for the tribals.

           

            The colonial administration created condition in which the large scale disposition of the tribal from their agricultural lands became a regular process. In some part of the country for example, Chotanapur- the tribute payed by the indigenous people that  the rulers had been converted into rent shortly before the advent of The British Raj. This implied that the rulers who dominated over society through their power of causing or preventing physical correction started to claim tobe the ultimate owners of all the resources under the dispensation. From being coordinators and later rulers of human affairs, they turned into masters of territories[2].

While disposition of the traditional resources has been the most important the cause of the tribal unrest even there are other causes also. For instance of Kurchiyars- who used to renders commissariat service to the armies in the middle age and also engaged in inerrant trade, were pushed out their occupation with the establishment of the rail way line. [3]

The Ao Nagas have the myths of origin from six rocks. Some of educated person among them are interpreting it to means that their culture had descended straight from the Stone Age. Among the genetic ecological explanation are being given for the taboos relating to the forest and forest species[4]

The identity dilemma prevails not only the individual but at the level of the collectivities as well. The extension of the market economy to every nook and corner of the country as well as the world the trbal community find that their traditional resources are slipping out of their control.[5]

According to local people the colonization and disposition of tribal was started in same time. Before colonization they had their own pure identity like language, custom, culture etc. After colonization British people (East India Company) introduce them as slaves. They suffered about hundred years as slaves. As a result they couldn’t develop their culture properly; they forgot and slowly left their original identities.

After independence of India, the central government of India started to identify the tribal nationality. Same time the people started to migrate in Kerala for searching good place. The pulling factors of this area were natural beauty, good environment and fertile land. When they found the tribal people they again continued that slavery system.

 WHO ARE ADIVASHI? IN SEARCH OF THEIR ORIGIN.

The written history of the Adivashi of India and their origin has not yet been recovered; therefore, their unwritten history is veiled with mist of uncertainty in the distant past. Historians and other social scientist have maintained that they were the nomads of river basins of the temperate zones. Some coins and pottery shreds have been recovered and have been identified them associated with Adivashi. If a systematic archaeological study, more precisely an ethno-archaeological study, can be made possible much more hidden facts regarding the unknown history of Adivasi can be unveiled. Unfortunately it does not seem to be possible in near future, so I have to rely largely on few bits of information and 'hear and say' story about them, by themselves and by others. Story telling obviously can reveal some very important facts, but can not be reached up to the most possible facts without a systematic anthropological studies.

The Adivashi who are now recognised as a single stock is in fact constituted more than one groups while they were still nomads and residing in jungle. Now they are regarded as different sub-groups of the single ethnic group. Anadi, Paniyar, Kurchar and so on were the different stocks of people who constituted a group which are now called Adivashi and widely regarded as Indian nationalities.

 

ADIVASHI OF KERALA: A GLANCE AT CURRENT  COCIO-ECONOMIC STATUS

when the forest conservation act introduced In 1960, it effected directly to tribal people. This act snached the forest right of tribals[6]. At the same time, migrated Hindu landlords dominated the tribals not only ecomonically, they co-opted their political, ideological, social and different aspects. After loosing right over the forest tribal totally depended with landlords. Therefore it was easy for landlords to exploit them. They used to give one kg. Rice/person/days and one time food. As a result, all the family turned into bounded labor. According to the peoples from the village, parents used to word in field and their children used to work as grizzlier. They also controlled the custom of tribal, even they prohibited clothes. According to key informants the man prohibited to wear the clothes under the knee and the women only allowed wearing one peace cloth. Nowadays government of India introduced tribal people and started different kinds of policy and program. Such as education, health, housing etc. The government provided to some tribal piece of land and small houses. As a result, they are loosing their traditional knowledge and skills to build houses and another hand they have no money to repair the houses and piece of land is not enough for coping.

They have their own cultural and belief system. They have their own kinds of festivals own song, dance and religion. Their cultural is related with Jungle, river and land. For example they had been celebrating the birth day of Earth. In this occasion they collect the all seeds and worship to the earth and seedling into the piece of land as opening of the farming. When the seeds germinate, then they start to farm everywhere. Even now, the landlords considered their culture and they use to provide the seeds for this festival. If we observe their original belief we assumed that they are Animist. But if we follow their current custom and celebration, we will find that they are highly co-opted by Hindu religion. They worshiped Kolaka , Melakri  and Gulian . But Hindu people use to tell these are also hindu Gods and Godess

When we were talking about their own religion. The One Hindu people took over their mouth tried to convince us that they are Hindu. From this case we guess that there is still big power to culture of oppression and as well as sanscritization Because of this they are missing their language and scripture, therefore their culture and tradition depends on ethno-history. They are very sensitive to ecological things. They can found the trees and animals by smelling. 

After seven months period of pregnancy, they celebrate the special feast for new birth. They welcome to child as a new member of society in the celebration. It is also related to the nature. In the context of Nepal some of the ethnic people have same kinds rituals.

They have arranged marriage in general practice but if the boys like any girls they can take the girls without any permission of their parents. There is no practice of dowry system but the boys use to provide presents to girls family.

Another interesting and important practice in the tribal society. If the boy want to marry, he should stay and work in the girls  house till three months. In this period, girls parents observe his personal behavior and knowledge, skill and working capacity. If  he success in this exam he can marry but if  girls parents don’t like him they can reject. This ritual proved that their culture directly related with the land. If the bridegroom is weak, he can not survive his wife.

They buried their death body and celebrate the  Kakapula ceremony in seventh day. On the occasion all the villagers gather together and prey to god for peace of death soul and request to god for heaven and they took food together. This is their original custom and it is quite different from Hindu religion.

Women’s self help group is a movement to encourage women. In this group they make hand enterprise and it help them to get money. Before joint this group, most women can not go out from their houses but now they can and their husband support them. But, women still they are not have power to use their money, because they have to give their money to their husband. And in working time, they have to return to their houses to cook, after that they can continue their work.

There is a patriarchy system in practice. In this community, male dominant. They said that women has decision power in their house but still man dominant in decision making in a family.

The visited site I feel the hidden conflict. The main frustrations of combined results of the areas are in equalities, injustice, discrimination, and poverty and government failure. This conflict is not sole product of failure of the Indian democratic government, obviously the hundred year’s fossils of colonization of British Raj. Non violent resources and social conflict are the integral characteristic of the society which was linked to the violent rebellion.

There is strong and direct relation between the resources of the government, resources of the conflict and their linkage with the violence. Poor resources governance causes unequal access and control of the resources. When these inequalities cross the tolerance the limit the poor people frustrate. Such kinds of frustration help the mass movement like Maoist insurgency in Nepal. It is easy to exploit frustration and feeling injustice of poor and marginalized people in favor of mass movement and revolt.

Exactly that happened in Nepal. Most of poor and marginalized ethnic people exploited by local elites, power brokers and politicians are the sympathizer of the rebellions. Because they hope to see changing in the current old exploitation, injustice and discrimination.

In this community, the old age people are much respected. There belief is that the elderly people are alive history of the community. Even Oldest of the village main is selected as Mupan/Peruman (village leader). All the social, political and cultural practice are controlled and managed under the leadership of Muppan / Peruman. In the past this system was very effective and active. But now a day, this system is misused by political parties and leaders.

In case of Nepal, we have more than 62 ethnic people. They have also same kinds of practice they have their own indigenous institutions. They have their own kinds of conflict management mechanism.Even now, large numbers of Nepalese indigenous conflict resolution mechanism existed in Nepal. However they are not getting sufficient attention from the state and consequently disappearing.[7]

The positive aspect of this indigenous mechanism and method must be protected and integrated into formal mechanism that is lacking. Further some indigenous conflict resolution mechanisms are based towards power brokers. Therefore exploited in nature but they are allowed to continue. These must be stop. The formal conflict management mechanisms are expensive, complicated and procedurally lengthy and there for poor people are not getting fair justice. The powerful people who have legal knowledge, relation with the authority and political linkage are getting benefits from the formal system. The state is not able or willing to overcome such a weakness. We have experienced that the Maoist insurgency was started from the four district of the western hill and expanded all over the country. Because people from that areas are most exploited.

ADIVASHI LOSER AND THE GENESIS OF SALVERY SYSTEM

It is said that Adivashi migrated to the different parts of country. It is argued that after the independence of India started migrating down in search of fertile plain land and occupy them. Adivashi were already there as an autochthonous peopling of the area. So those in-migrants so called civilized people had to establish good relation with those autochthonous people. The concept of private property had not been deep rooted among them. Provided that context, such behavior was strength as well as weakness of them.

In-migrants, often high caste Brahmin and Chettris, were obviously clever and cunning. They lent money to those indigenous inhabitants and mortgaged their land and eventually confiscated from them. This process continued for some generations and ultimately those losers had to migrate, somewhere else to find a living by agricultural labor.

 The story of being of deprived from their own land was almost the similar in other parts of the Kerala state, so they have only the viable alternative was to take refuge in some landlords’ farm. All the tribas, however, were not losers in the similar manner rather some of them were clever enough to play the game and get it won.

Basically the social and cultural system of the tribal is the same but the economic status and the originality is a little bit different. According to villagers the Paniya and Adiya tribal were bought by British from the different part of the country and as well as another colonized countries. Before being slave Adiyas were called as Rahul and at that time they were wealthy they supported to Tipu Sultan for fighting against the British and they supported. When they came to Pakam they called as Adiya  and Paniyas were field workers . But the Kurchiyar are the original settlers of the Kanur District. They were brave and much knowlede and skill for hunting and fighting. That’s why the Parshi Raja ( King of Kotem Kingdom) appointed them as  soldiers. When the British started to colonize the India, the kurchiyar fought with British army as soldier of Pershi Raja. But didn’t success to victory. At last the Parshi Raja was killed by British and they were turned into slave of British.

 Landlessness and Wage labor

The poverty intrinsically revolves around the man-land relations of production, in which land ownership and land occupy a central position. Because the land is the primary productive asset, a source of economic as well as political power, pattern of land ownership shape (and are shaped by) the patterns of social relations in the process of production and consequently the poverty (Eckholm 1979 as quoted by Shrestha 1990). As a general rule, the larger the land holding, the greater the economic viability and power base. Conversely, landlessness and near landlessness are both a cause and effect of poverty in agrarian societies because other means of subsistence are severely limited .

The economic status of the tribal is very vulnerable. They have no land and lost their rights over the jungle. The government had provided the piece of land to them for housing purpose. Nowadays they are applying the wage laboring for coping. But they only use to get 100 days the opportunities in a year. When we talked about remuneration, we found that the wage is not sufficient, the main use to get Rs 100 for per day and women get only Rs 50 for per day. That is why; they should depend on wild yam as coping strategy. Because of poor economic situation, it effected in the education and health. Government has been providing them some education subsidy but because of language and curriculum difficulties, the children are not interested to study and are dropping out from the school.

Guda is one of the main customs of the tribal. This is about the celebration of the first puberty of the female, when a girl has her first menstuation she is kept in a Guda (small hut and little far from the village). She has to stay there until her parents celebrate her first puberty. Her parents have to offer feast to the village then only she can come out of the Guda and live women life along her folk. But some parents who doesn’t have enough money to celebrate the Guda for their daughter then she had to remain in the Guda for long time. We asked them why they celebrate this puberty; it is a natural that a girl will surely have her period? How do the girls react? Do they like it? They said the girls don’t like it but the society doesn’t agree to listen the girls voice that’s why this custom is still in practice in the community. Although they fell to become mature among their society

It is closely related to nature and it is gift of nature so it is difficult for them to rest or reform. We can’t assume that when they had rights over the jungle, land and water. They used to feel as a wealthy and this custom was suitable in their economic base. But now they are completely marginalized from all the means of poverties. Therefore there is big contradiction and challenges between their belief and their economic status.

Root cause of the Adibashi Problem

§  Economic

      Rampant poverty, unemployment, under employment and unequal distribution of the sources (Land, jungle and water) and economic diversity.

§  Political and Governance

      Intra and inner party struggle after 1950, exploitation and discrimination before and after independence of India, Non-representation and diverse society of India.

§  Social

      There is caste discrimination inside and out side of the community, Gender discrimination, classes discrimination, social disparity, exclusionary social structure and practice.

§  Religion

      Domination of one religion (Hindu) and influence of sanscritization, monopolization of non-Hindu, religious law, failure of the  religious of right of Adivashi.

§  Ideological

      Conflict between different political parties, Influence by different  political perspectives, Banking Education System, Bios media, so called civilized culture.

§  Geographical

      Geographical diversity, Lack of opportunities of the residing in geographically remote area, regional imbalance etc.

§  International

      International power centers and their influence such as WTO, World Bank, IMF etc.

REFLECTION IN CONTEXT OF NEPAL

Nepal is multiethnic country. There are more the 62 ethnic nationalities but the core issues of the country are same as India. The state is unable to address the issues of ethnic people. There is cast and religion monopoly over the ethnic and tribal people. There for they are going to marginalize under the poverty line.[8] The country is facing moist insurgency. Because of this discrimination, most of the ethnic youth joined in Maoist movement. The government is trying to resolve the problem but the problem is going to be worse day by day.

After our discussion about poverty and plurality I got some new insights .we can not solve the Maoist insurgency by addressing as a political problem. Military intervention can not solve the problem. The state should address the root cause of Maoist insurgency. If people are allowed to enjoy their social political, economical, religious and cultural rights violence would settled without coercive means. There for the state should ensure the fundamental rights of Nepalese citizen. International community who really wanted to help Nepal should help to address the root cause of the conflict not Military or aid for weapon. The current approach is not enough to manage this crisis as there are not enough effort to address the root cause of conflict ensuring the fundamental rights of Nepalese society. Neither Military support of the foreign country, nor the Military assistant could solve this problem. If root cause of conflict address, there is no need of military intervention. Even if the military intervention with the help of the powerful country and finish the rebels, other group will emerge where as the core cause of the problem are not address .A peace full transformation of the present conflict depends upon due recognition and internalization of political and socio-economic characteristic of conflict .      

In my own individual and local context, I was feeling some fearless because I learnt some peaceful way to work in the vulnerable situation. I am feeling to work not only my own ethnicity but also coordinating and working with another ethnic people.

The End

---

[1]  William Crooks. The Tribal tradition of India, p. 5.

[2] Manohar: Social Movement In India, p. 328

[3] Manohar: Social Movement In India, p. 330

[4] Hungyohong, Gaga folk tale, p.39

[5] Manohar: Social Movement In India, p. 333

[6] Ratno, Chochong, Devika, Ton and Shreeram, Colonization of India and disposition of Adivashi- the field visit report of Kerala.

[7] The conflict in Nepal, p. 41

[8] Whose war, p.445.

Quest for Peace and learning poverty

Shreeram Chaudhary

Quest for Peace and learning poverty

Learning form childhood to youth

The word poverty is not new for me. I was born in poor tribal “Tharu” Family. My father always used to tell me the numbers of story about the poor and poverty in the beginning of my live I liked to listen in him very much. Most of his stories were about poor people, poverty and their coping strategy. When I grew up to ten years, I started to question myself and him why man became poor? How can man be rich? The answer of grand father always related with religion. He always used to tell me the god make men poor and rich the richness is Parshad of god and poorness is the punishment of God. From his aspect I tried to analyze the society. But I found the poor are very innocent, hard worker, kindness, honest and rich man are cheater cruel tyranny .I confused and against to my grandfather, why the god does like to cheater and cruel man? My grand father replied they will punish in their second life. Our poorness is certain punishment of our previous live. Although I liked my grand father’s logic and aspects and I am also impressed to do good work for society but never could belief all to all.

Gradually I grew up and study in school and college. There also I found the same analysis of the poor and poverty. But when we got democracy in our country in 1990 my belief is changed. I got the opportunity to listen and knew and confirmed the poverty is not punishment or offering of god. It is man make matter and can be solve by human being.  My beginning belief was changed. I started to observe my society, beliefs and scripture in another eyes. And also follow the political leader for some time. The political system changed the exiting situation of the society was not changed .The situation of poor was not changed .I started to hate the political leaders because I knew that they are using the people for their own self-interest and self seeking so I left them.

Fortunately I got opportunity to work with the social organization named SPACE in 1996. I worked with the poor and poorest people in the different part of the country  the action research with the local people to understand local situation .I had been working in three themes the first was education second is organizing one is livelihood  and third improving . Although these are very simple but many times, the government blamed the organization to do politic and arrest some organizers. My family member and relatives pressurized to live the organization because of this reason.  Many of my friends left the organization. They joined to governmental job but I decided never leave to organization. We faced many kinds of problem and fund crisis but continue to organize bounded labor, Dalit, ethnic people, women and poor of the poorest. As a result we able to mobilize the local initiatives and success to made government to declare the freed bounded labor and government also provided the piece of land and housing program special for the bounded labor but it is even not enough, I enjoyed with the people, so didn’t calculated my working period, almost all I spent the eight year in the poor and marginalized village.

Now Nepal is in crisis. There is big conflict in different aspects. There is rigid cast system, gender discrimination, and hierarchical economic system cruel monarchial political system. Some political parties including CPN Maoist are fighting for civil rights. And in another hand   Dalit, women, children, ethnic people and poor people are being victim of conflict. Most of the young people from hilly area of the country have migrated to neighboring country such as an India, Malaysia and Arabic countries for the purpose of saving their lives. We have innumerable tension in our country. The innocent people are dying day by day. In this context we are waiting in the village with fearful minds and a little hopeful hearts.

Encounter with school of peace

One day on the 5^th January of 2006, Mr Dhruba called me in the field office. He shared about school of peace and the training and asked about my interest. He always used to talk about the training because of his long background of the training. I heard just his ideas and remembered the one quotation of Indian activist, Mr Bibek Pandit from Maharastra. One at a time he had shared me “Talim to Kutte log-ko Dejati Hai” the meaning of this quotation is that the training is only given to the dogs. So I immediately do not response to him. I requested him for some time for the thinking. At last I decided to join the training and sent my curriculum vita and individual form to Mr Max. I was suffered my many jik-jack thinking by my selves before coming to Bangalore. When I came to Kathmandu for going to Bangalore, I made many-many pre listening about the training. I thought about international training, Bangalore city, luxurious hotels and white faces etc. When we came to Bangalore airport, a gentle man was waiting for us. He was Mr Max. I felt he was very helpful because before introduction he helped us to carry our bags into the vehicle. I impressed with him and appreciated him that how simple he was.

When we reached to the Visthar, it was at 11:00 o’clock at night and the area was also far from the city. We were very hungry. Mr Max carried us to kitchen but there were not varieties of foods. We found only dry chapatti and boiled cabbage, even it was so cold. We Nepalese people faced to faced and smiled and started to eat. Just then, Mr Bibek was making joke. He pointed me and told Shreeram Ji, it is special food of Bangalore city. I didn’t reply only reply. Only smile. After our dinner, Mr Max pointed the room for us and also taught about room partner. I got Pilipino room partner, who was Mr Noor. Although we had already introduced each other but we again introduced. He asked me about religion. I replied I am hindu but not pure, I am from tribal society of Nepal. He again asked me, do you eat pig? I replied of course. Then he made his nose and mouth contemptible. And I asked him do you beef? He replied yes I said we didn’t’ eat it. Such a way we make a common under standing. The next day we introduced with Vishtar’s staff and took the more information about school of peace. I felt it is very peaceful area and also well managed by natural beauty. I felt staffs of vishtar are very friendly and helpful.

Interaction and Reflection

When we started to discussion about I felt my self as empty vehicle. Because of my pervious understanding is very limit and not so clear. I used to define poverty as a lack of economical opportunities and crisis of property. I have not deep thinking so far. But when we discussed different aspect such as economic system, social system, ideological system, political system international power center of the global social structure. At that time I only could fell the holistic definition of poverty.  We also talked about gender, religion and caste system as well as root cause of poverty and social justice. It made me turn to my working area and to press to thinking time to time my self. When we discussed about some ideology and the words sympathy and empathy, I remembered many-many mistake in my own program activities. I could find that most of our program activities are running through sympathy. This is great mistake. Because of standing in sympathy, I felt”we are going to create dependency among the people.” I realized we might be enemy of people because dependency force to people be slave at last.

The theoretical classes were very important. In these classes we knew many-many powerful wards and quotation. Among them one quotation which Mr max shared us “The Education never be neutral “I can never be forget this ward. Because it helped me, for reflecting to our education system. I remembered our curriculum from primary level to higher level and was quite angry. I remembered the subjects such as moral science, culture and history which are compulsory in our country and included only elite groups and royal families’ history and Hindu religion, Hindu culture and Brahmanism. I understood that this education system is powerful tool and backbone of cruel monarchy system. And these kinds of educational factory can product the servants and slaves.

We also got the opportunity to learn about the organic culture. Which are very important for our daily life and the context of our country? We have too many natural and physical sources in our country; most of the people from Nepal are farmers. It is also very easy living way because it is focused in traditional knowledge and skills. The bio gas and making compost fertilizer are may be best ideas for Nepalese people. Because we use to import fertilizers from an India and Bangladesh and these are too expensive. On the other hand electricity is also too expensive. The other opportunity is that we NGOs people are with poor people. This Parma culture also guarantees the food sovereignty of the people.

When we discussed about WTO, IMF and WB, I got valuable knowledge about international power structure and it’s negative impacts in poor country. I knew,” how does the country be poor? And how do the rich countries be rich and richer? Why and how does the Nepal become poor? I assumed the some insights.

Same way I liked tools and techniques very much which were interaction, sharing, stories, poem, songs, drama, panel discussions. I could able to gain some new presentation skills. Problem posing method like Sakti’s story was very helpful to analysis the society. These will be helpful in my further working. I can never forget these kinds of ideas.

Field visiting and reflecting my self

According to our groups division, I got opportunity to visit the Andrapradesh. We were five in our groups. Before visiting the area, I used to think an India is better than Nepal. It is big and democratic country. I was also well-known that India had been economically supporting to Nepal and another small countries like Bhutan, Bangladesh, Pakistan, Srilanka etc. Therefore I used to think India is rich country and people’s life style of India is better than Nepal.

But I found different reality. In Andrapardesh we visited 14 clusters from districts which were Nellore, Chitture and Pillar. In selected area we encountered with schedule cast, Tribal schedule caste and backward schedule caste. The common problem of the areas were landlessness, housing, unequal wages, illiteracy , health, gender and discrimination with caste wise and class wise. We are facing same kinds of problem in Nepal.

When we reached the Anadi, tribal village, stone cutter village and some dalit village, I found very sensitive and terrible picture of poverty. We discussed with 35 people including male and female in the Anadi village. There was no water even for drinking. People seemed to very estrange and we also smelled peculiar smell. I remembered the story which was shared by favor. In the previous week he had shared this story and told we that we can find people by smelling. At that time I felt difficult to belief. But now I found it was true. I observed some huts. There was nothing without fishing nets and cooking pots. I really upset. How they are managing their life? How are they cooping? How do they sleep? What do they eat? I have many-many questions with me still now. There was nothing without hope of life because people from the village seemed to be happy. There was clear picture of poverty. 

I wanted to ask some question to the people about education. But my friends not allowed me. I didn’t agree with them and finally asked the question. Friend blamed me foolish. But the question helped to know more about poverty. The villager shared that all of them use to send their children to the school but not for education only for feeding. Because the Indian government used to provide foods to the primary school children. It is quite different from Nepal.

When we visited the watam Bedu I found another picture. There was big temple in the middle of the village. This temple was of Sisdeshwari. I really up set because the villagers have no land and the temple has much land. About 320 accords land was registered in name of temple. How exclamation!!!

Temple is rich but people are poor , I really angry with the Bramin pundit , they are using murder and god as means of exploitation . Why the din not fight for their right? Why they did not know the exploiter? I asked my self. We have also same problem in Nepal, Bramin from Nepal and India are same. They are using temple and Hindu religion as means of discrimination.

The stone cutter village also trusted me. I listened there ethno history. They use to think they are generation of Triputi /Balaji they even use to write their cast as trupati has never been to Triputi. We also visited the Trupati / Balaji Temple .And compare with alive Tirupati and statue of Triputi. Statue of Triputi is the richest of  the temple in India . And another hand alive Triputies are poorest in India. In our country we have also same kind of problem. In Nepal Kirate ethnic people use to say they are pure generation of lord shiva but they are not respected. But statue of Shiva is worshiped every where in the country .I think it is great problem.

In visiting period we found many kind of discrimination in area. The upper caste reddy (Bramin) people are holding all the means of production, esources and all the political power. I felt these people are like Nepalese Bamins.We also found man many saktee . In the field are when we visited the union APPVU and SHANIWASH and their activities. They are organizing people and advocating for their right it may be good strategy. But even it is not enough.

Learning and challenge. 

I learned many -many things in the period of one month. Most of them are very important I want to apply it my one context .And real life but the situation and reality of own context is not so easy. That’s why I am feeling both possibility and challenges. The major learning and challenges are in below.

·        I knew the basic idea to analyze the poverty.

·        Interrelation between our standing point and transformation.

·        The education is never been neutral.

·        We can learn world through the words.

·        We should recognize root cause of poverty other wise we can’t solve the conflict.

·        Gender and attitude so it can change by transforming our attitude.

·        Although the elite are in minority in the society they maintaining and controlling all the power and resources by middle class and poor class.

·         The elite groups create and promote the culture of oppression to continue the unjust society.

·        The religion and caste system is root cause of poverty of India and Nepal.

·        All the economic, socials, ideological and political system are control bye limit elite group .So they are taking benefit of form labor majority.

·        The power of poor is their number of majority and their organization.

·        The Global label structure is manipulated by WTO, WB and IMP.

·        WTO is more powerful than Governments and even more powerful than United Nation.