How the psychological factor leads for runaway of children

Swadeque EK

Introduction

Why runaways are happening? What are the reasons for the runaway of the children? Who are the background players of these issues? These are the some of the question arise my mind when I started my study regarding runaway children of Delhi platform. When I completed my study regarding the issue, I found many interesting aspects of these questions. Most of the runaways are happened because of very small reason. Many of them have different psychological disorders.

There are many NGOs are working for the issue. Some of them are concentrating for sudden rehabilitation, some of them are giving education on the platform and some of them are giving counseling. I visited some rehabilitated students home nearby Delhi. Out of 13, 6 are again run away from home with in short span of time. Out of total sample of 53, 44% are runaway more than one time. More than this, many of the reason of the runaway of the children are very common like, scolding of parents, beating of parents, small quarrel with neighbor and education. These reasons are very common in almost all children. So, I thought that, there will be some other factor behind this kind of narrow problems. In other words, some of the basic problems may be there with all of these children. Same time some final or pushing reason also may be there.

This is I observed from the continuous observation of the child. Many of the children have attraction problem. Their reason for the runaway have very close link to these psychological problems. They were doing steeling inside their home and neighbors for getting some kinds of things which they have attracted more. Another problem we found that the child becoming angry very fast. They are not listening any of the family members. We found that, they are not ready to listen and obey the camp instructors. In our FGD with Sathi staffs, also we found that the one of the main reason for the child runaway is physiological disorder.  

Basic information of runaway children in Delhi platform

The age pattern of our sample was restricted with in the 8 to 18. The main category which we found, who are coming more to platform as runaway is more from the age of 11 to 14. 52% of boys and 76.92% of the girls are belongs to this category. 29% was only working in the home and 19% were working and studying both. The rest of the percentages (except above percentage and 29% studying children) of children were idle inside the home. This may be a reason for the psychological change of the child. 15% of them are very habitual and they came to platform more than 3 time. 32.5% of boys and 23% of girls are orphan in any of the mean of becoming an orphan. Among that 14% doesn’t have father and mother, 31.25% don’t have mother and 56.25% don’t have father.

It is possible to categorize those reasons as psychological and non-psychological reason. Many children have very crucial psychological disorder along with some other reason. 62% of the total children have the family problem in any of the mean. , 48% of the runaway children are from the alcoholic or other serious drug using family. More girls are coming to the platform due to the work related problems. 46% of the girls are coming under this category. Many of the children have attraction problem.

Out of 53 samples 41 children are working on the platform. We can broadly classify all the activities in to four; Begging, rag picking, worker in shop and others. 70% of boys and 46.15% girls are addicted with sulation. 40% boys are addicted to the alcohol. 15.38% girls are also using the alcohol. 12% of the children are facing mental problem. These children were faced neglect from the home also. 69.32% girls are abused any of the means of sexual abuse. 38% of the girls are persuade to come for work and sexually abused. 72.5% boys got abuse from the platform. These are the basic information of the study location. (See all annexures)      

Story of Waseem

When I entered to the Sathi camp, one child was focusing me a lot. I sat on the chair nearby all children I was watching the beauty of the runaway children. It was first time in my life, where I got a chance to sit with the runaway children or platform children. Before I was entering to the camp, my feeling was another one. Platform children are rubbish, dirty, bad and very cruel. But all the children who are sitting in front of me were very neat with smiling face.

The camp was inside the government home for the platform children; in a big room which contained two rooms and a toilet with water pipe facilities. Each child has one bed and necessary things. Every day morning they get good breakfast with any of fruits and milk. In noon time they are taking rice and chapatti. Night food also same as noon food. Evening time they can go for playing cricket or football. Some of the days, richest people will come in evening and will give some sweet items to them. These are the routine of the children in the camp. Mr. Baradwaj; a Sathi volunteer told me all these things. Then I went to the inside the room and the area of toilet. The waste of the last day’s food and other things was backside of the washing room.

Again I came back to the place where children was sitting and playing. When I reached the middle of the room, a small boy called me and told to site with him. I went and sate on the floor nearby him. He told me “Bayya what is your name”. I told my name and place everything what he asked. Then I asked about his background.

His name is Waseem. He is from one back ward place of MP called Chatha. He has father, mother, one brother and one sister also. His father name is Iqbal. Now he is at 11. He studied first standard in home and last four year in the government home. Between the departure of home and reaching the government home, he spend two year on the platform.

His family is very poor family. He was selling small things to nearby home mainly to neighbors. Iqbal was always selling some small product or going for the daily labor nearby home. Every day he will take alcohol and will beat mother. His brother, Basheer always made conflict with father due to this habit of father. So he used to beat him also. 

His home is sufficient for their activities. They have one concrete house with two rooms and one kitchen. His mommy is very close to him and motivated him to study. Wasim told the reason for the runaway like this, “One day my father came with complete alcoholic. When he entered to room he called my mother and started to beat her. My brother told my father, if you beat aging we will go from the home and never will return to home. When hear these thing he stopped beating. But it was not for permanent. Next day he came again and beat her. Next day I sow one of my neighbor boy has a small playing material. I told to my father to purchase one for me also. But he shouted me. I went to that boy’s home and theft 200 rupees and purchased that toy. My father came and asked me about that. I told I got this toy from my friend. He did not believe me. He beat me and my mother. My mother and brother did not know about my theft. So my brother told me to go with him. I went with him. My mother was crying during that time.

I left home with brother and reached the railway station. It was not a new place for me. I came to platform seven times due to several reasons. Mostly I will take something from my nearby homes and I will go to platform. After one or two week my father will search and will find me. Then I will go to home back. After reaching home he will beat me more. I will cry and sleep.

So this place was not that much new for me. I told to my brother, to go and sit one place where I have good experience. We went to one shop and ask for work. He told that, you are very small, so I can’t give you work. Then my brother told me to go and clean the train and ask to people to give money. It was my first experience of begging.  Before this I came with money and other thing. Now we don’t have anything. I try to beg on the train, but I am not able to do that. Some time some people scolded me. I was very hungry that time. When I came out the train, I saw one rich family was sitting on a platform bench and eating food. I went and ask them to give some food. They gave me two chapattis and some curry. I went to my brother. I gave to him one part.

After that day I told to my brother, to go from that place. We both prepare to go to Bangalore. We lived on the different platforms of the Bangalore, almost two year. During that time I did not took alcohol, Sulation or any other thing because my brother was very strict on that. But one day one of my friends gave me some alcohol. That day brother understood all those things. He did not tell me anything. Next day when I wake up, he was ready to go to another place. He packed all our dress and other things. He collected all money which we saved on the platform shop keeper. Then we started journey in one train. We did not get any seat. He told to sit with him. He was telling about the usage of the drugs and other thing along with the some stories of mother and father. I understood that, because of my alcohol consumption my brother migrating to another place. We reached a small station. He told me “I will go and I will collect bottle water and I will come back. But before he reached me, the train has left. I was crying with full loud. One person told me to get down in next station and go back to the place. I get down there and went back to the place. But I did not find him. I waited their three days. Then I went to Bangalore again. With in short span of time I become addicted with all kinds of habits. Every day I took foreign liquor. Those days I was able to get more than Rs. 200. I used this money for the consumption of liquor. I become very lean. One day one police officer came and arrested me. The reason was like this. I sow one beautiful dole on the hand of one girl. I like to get that one. I steeled that and came back. But they sow me. They caught me and gave to police. He brought me to police station then to Bangalore government home.

I lived there two year. They understood that, I am from the nearby Delhi. After two year, I transplanted to Delhi. Last two year, I am living in this home. Hear every day we will take bath in morning and they will provide us food. We will go the school at 9 AM and return back at 1 PM. We are not permitted to take book to inside the hostel. They are fearing that, we may take other’s book.  One day one rich men came to gave food for us. He has one beautiful watch. I like that. When he was giving me food, I steeled it.

It is the story of Waseem till that day. By observation in three week, I understood that the child have very strong attraction problem. He wants what he likes to have. He wills to theft those things. His friends told me that he is Paapeeranga, a steeling character of one local story. He told me that he will not take anything.

Then I told to the camp volunteers, you have to understand the psychological issues of the child and work for that. They told me that he totally changed. But he has little bit Papeeranga mentality. Some discussion regarding this happened there.

The camp ending ceremony was very beautiful. Many of the parents came to take their children. They traced Waeem’s home also. He told me that “My mother will come to take me”. But his parents did not come. They told they will come after one week. Waseem was very unhappy. He was murmuring and complete upset. Sathi selected Waseem for a speech at the ending ceremony. He did very good speech in front of all other people. He was telling about his habits. “I was very mad whenever I am seeing one thing. If I saw a nice thing I have to get it. But I learned in the camp, that we should not take anything of others. I never will take other’s things”. He got good appreciation for his speech.

The camp ends. But one problem happened. The camera of the Sathi was steeled by somebody. In late night, they found it inside the bed of the Waseem.

Conclusion

There are several reasons for the runaway of the children. One of the main reasons is psychological reason. Many students are like Waseem only. They have these kinds of disorder and the family may not aware about it or may be aware but not rich. But NGOs are not considering this part of the students. So they are coming back to the street. Some of the students are interested to stay with camps of Sathi. They told us that, they are able to get many affecting from the camp than the home. How they can make the same life of the common children in the home of the runaways is the biggest challenge to these NGOs.

Annexure

1.      Parental status of the children

Family
Cases:	Step parents		Broken family	orphan		mentally unsound/seek	Illicit relationship	alcoholic	abuse
no. of family	0		1	4		3	0	3	4
percentage	0		7.69%	30.76%		23.07%	0	23.07%	30.76%
View of neighbor  regarding the family
Is there any problem		Is it disturb family
2		2
15.38%		15.38%

  

income level	% of the family
100000  to 150000	15
50000 to 100000	31
30000 to 50000	15
10000 to 30000	15
10000 or less	24

2.      Income of the families

No. of children not interested to go back to home
Age Category	Boys	Girls	Total
8 to 10	100	100	100
11 to 14	95.23	100	97.61
15 to 18	100	100	100
Total(AVG)	98.41	100	99.20

3.       No. of children not interested to go back to home

4.      Times of runaway

5.      Children before runaway

Sarvodaya

Swadeque EK

According to the Wikipedia, the term Sarvodaya means “is a term meaning 'universal uplift' or 'progress of all'. The term was first coined by Mahatma Gandhi as the title of his 1908 translation of John Ruskin's tract on political economy, Unto This Last, and Gandhi came to use the term for the ideal of his own political philosophy. Later Gandhians, like the Indian nonviolence activist Vinoba Bhave, embraced the term as a name for the social movement in post-independence India which strove to ensure that self-determination and equality reached all strata of India society”. Origins and Gandhi's political ideal Gandhi received a copy of Ruskin's Unto This Last from a British friend, Mr. Henry Polak, while working as a lawyer in South Africa in 1904. In his Autobiography, Gandhi remembers the twenty-four hour train ride to Durban (from when he first read the book), being so in the grip of Ruskin's ideas that he could not sleep at all: "I determined to change my life in accordance with the ideals of the book." As Gandhi construed it, Ruskin's outlook on political-economic life extended from three central tenets:

“1. That the good of the individual is contained in the good of all.

2. That a lawyer's work has the same value as the barber's in as much as all have the same right of earning their livelihood from their work.

3. That a life of labour, i.e., the life of the tiller of the soil and the handicraftsman is the life worth living.

The first of these I knew. The second I had dimly realized. The third had never occurred to me. Unto This Last made it clear as daylight for me that the second and third were contained in the first. I arose with the dawn, ready to reduce these principles to practice.”

From these words of Gandi we could see his interest on this concept. These clear concepts made Vinoba to bring the concept of Sarvodaya.  Four years later, in 1908, Gandhi rendered a paraphrased translation of Ruskin's book into his native tongue of Gujarati. He entitled the book Sarvodaya, a compound (samasa) he invented from two Sanskrit roots: sarva (all) and udaya (uplift) -- "the uplift of all" (or as Gandhi glossed it in his autobiography, "the welfare of all"). Although inspired by Ruskin, the term would for Gandhi come to stand for a political ideal of his own stamp. (Indeed Gandhi was keen to distance himself from Ruskin's more conservative ideas.) The ideal which Gandhi strove to put into practice in his ashrams was, he hoped, one that he could persuade the whole of India to embrace, becoming a light to the other nations of the world. The Gandhian social ideal encompassed the dignity of labour, an equitable distribution of wealth, communal self-sufficiency and individual freedom.

Sarvodaya movement Gandhi's ideals have lasted well beyond the achievement of one of his chief projects, Indian independence (swaraj). His followers in India (notably, Vinoba Bhave) continued working to promote the kind of society that he envisioned, and their efforts have come to be known as the Sarvodaya Movement. Anima Bose has referred to the movement's philosophy as "a fuller and richer concept of people's democracy than any we have yet known." Sarvodaya workers associated with Vinoba, J. P. Narayan, Dada Dharmadhikari, Dhirendra Mazumdaar, Shankarrao Deo, K. G. Mashruwala undertook various projects aimed at encouraging popular self-organisation during the 1950s and 1960s, including Bhoodan and Gramdan movements. Many groups descended from these networks continue to function locally in India today.

Bhoodan Movement and Sarvodaya Movement

Bhoodan is a movement initiated by Vinoba under the Sarvodaya movement. The Bhoodan-Gramdan movement initiated inspired by Vinoba brought Vinoba to the international scene. In 1951,the Third Annual Sarvodaya Conference was held at Shivarampali, a village a few miles south of the city of Hyderabad in South India. Vinoba was persuaded to leave his community center (Ashram) at Pavnar, near Nagpur & attend the meetings. Vinoba decided to walk three hundred miles to Hyderabad. Telangana had been the scene of violent communist rebellion which was still smouldering in April 1951. For Vinoba the future of India was essentially a contest between the fundamental creeds of Gandhi & Marx. In coming to Hyderabad, Vinoba & other Gandhians were confronting a challenge & testing their faith in non-violence.

On April 11th 1951, the final day of conference, Vinoba announced that on his walk home to Pavanar he & a few companions would tour the Communist infested areas of Telangana to spread the message of Peace i.e. Non-violence. Once in Telangana, Vinoba quickly showed his sensitivity to the new situation. On April 17th, at his second stop, Vinoba learned at first hand that village people were afraid of the police as well as the Communists & that the village was torn along class-lines.

On April 18th 1951, the historic day of the very genesis of the Bhoodan movement, Vinoba entered Nalgonda district, the centre of Communist activity. The organizers had arranged Vinoba’s stay at Pochampalli, a large village with about 700 families, of whom two-thirds were landless. Pochampalli gave Vinoba a warm welcome. Vinoba went to visit the Harijan (the Untouchables) colony. By early afternoon villagers began to gather around Vinoba at Vinoba’s cottage. The Harijans asked for eighty acres of land, forty wet, forty dry for forty families that would be enough. Then Vinoba asked,” If it is not possible to get land from the government, is there not something villagers themselves could do?” To everyone’s surprise, Ram Chandra Reddy, the local landlord, got up & said in a rather excited voice: “I will give you 100 acres for these people.” At his evening prayer meeting, Ram Chandra Reddy got up & repeated his promise to offer 100 acres of land to the Harijans. This incident neither planned nor imagined was the very genesis of the Bhoodan movement & it made Vinoba think that therein lay the potentiality of solving the land problem of India. This movement later on developed into a village gift or Gramdan movement. This movement was a part of a comprehensive movement for the establishment of a Sarvodaya Society (The Rise of All socio-economic-political order), both in India & outside India.

The movement passed through several stages in regard to both momentum & allied programmes. In October 1951, Vinoba was led to demand fifty million acres of land for the landless from the whole of India by 1957. Thus a personal initiative assumed the form of a mass movement, reminding the people of Gandhi’s mass movements. This was indeed a very remarkable achievement for a constructive work movement. The enthusiasm for the movement lasted till 1957 & thereafter it began to wane.

Meanwhile the Bhoodan Movement had been transformed from a land-gift movement to a village-gift or Gramdan movement, in which the whole or a major part of a village land was to be donated by not less than 75% of the villagers who were required to relinquish their right of owner-ship over their lands in favour of the entire village, with power to equitably redistribute the total land among village’s families with a proviso for revision after some intervals. The Programme of individual land-gifts was still there, but henceforth became a neglected activity.

The Gramdan idea did not prove popular in the non-tribal areas & this partly accounted for the decline of the movement at the end of the 1950s. All this continued till 1974. from the view-point of its ups & downs. But there was another aspect as well & it related to allied programmes unfolded from time to time. Those progammes were Sampattidan (Wealth-gift), Shramdan (Labour-gift), Jeevandan (Life-long commitment to the movement by co-workers), Shanti-Sena (Peace-army), Sadhandan (gift of implements for agricultural operations).

As regards attitudinal transformation, the propagation of ideas combined with the above material achievements, could not but affect the mind of the thinking people. The movement directly influenced the life-style of the co-workers, especially the life-long co-workers & through them many workers & associates or fellow-seekers. By adopting Gandhi’s ideas to the solution of the basic economic problem of land collection & equitable redistribution among the landless, the Movement kept Gandhi’s ideas of socioeconomic reconstruction alive at a period when the tendency of the educated elite was to overlook, if not to reject Gandhi’s ideas as irrelevant. The Movement kindled interest in the individuals to study Gandhi’s ideas & to assess their relevance. Jayaprakash Narayan, a renowned Marxist, and a Socialist, & one of the fore-most leaders in politics, before & after India’s Independence, came to be more & more intimately associated with the movement & realized that it was a superb endeavor to bring about revolution in human relations founded on on the Gandhian philosophy of non-violence. Ultimately Jayaprakash devoted his entire life to the construction of a Sarvodaya society.

The Movement spontaneously attracted the attention of many fellow-seekers & thinkers from outside India. Louis Fischer, the famous American correspondent said: "Gramdan is the most creative thought coming from the East in recent times”. Hallam Tennyson, the grandson of the famous English poet, Alfred Tennyson, wrote a book, “The Saint on the march”. He narrated his memorable experiences as he moved with Vinoba into rural India. Chester Bowles, the American ambassador to India, observed in his book, ”The dimensions of peace”: We experienced in 1955, the Bhoodan Movement is giving the message of Renaissance in India. It offers a revolutionary alternative to communism, as it is founded on human dignity”. The British Industrialist, Earnest Barder was deeply impressed by the Bhoodan movement & implemented the Gandhian concept of Trusteeship by alloting 90% share in the company to his industrial workers. The British quaker, Donald Groom, trekked with Bhoodan Sarvodaya co-workers for six months in the central India covering a distance of 1400 miles. The American friend Rev. Kaithan turned himself into a Sarvodaya co-worker & established a community centre in South India. David Graham, an English journalist of Sunday Standard, included Vinoba as one of the creative rebels. Arthur Koestler, in 1959 wrote in London Observer, that the Bhoodan Movement presented an Indian alternative to the Nehruvian model of Western development.

To conclude taking an overall view it cannot be gainsaid that the Bhoodan-Gramdan Movement, despite all its real & apparent limitations, it would ever be deemed as a glorious attempt for a peaceful & non-violent solution of the basic land problem of Indian society & through it for a non-violent reconstruction of the Sarvodaya socio-economic-politico order of universal relevance & significance.

Conclusion

Sarvodaya Movement made lot of awareness among the people. The programme gave good impact on people through many activities. The important feature of the Sarvodaya Movement was devotion mentality of the volunteers. They completely dedicated for the work of the movement and got success.

Why we are like this? Why they are like that?

Swadeque EK

When I saw the assignment topic, my mind was glands through my graduation period. I was staying with many of the foreign students there. We used to make debate on various topics which related with the same. Why Indians are like this? Why you are like that? Why you are not trying to be so and so? Why you are feeling these silly things are very valuable? Why you are not thinking these big issues are very silly? Some time it leads to became fight between some emotional guys. But it gave more impact on me to listen and understand the present situation and compare with other mode of expression. I felt that, some of them are very funny. Hear I like to discuss on various aspects of this issue like, what is the position of our culture? What are others stand? What are the reason for those differentiations and a comparison between east and west cultural conflicts?

India has very long history of value and cultural transformation. Some time we act as a cultural customer role and some time as a seller role. Unfortunately one among the cultural transformation forced us cultural hierarchy on our life. Really all of our activities have very close relationship with this hierarchy. According to Indian grate social writer Dipanger Guptha (2008) wrote in his book and one of the best sellers in Indian sociological books; Social stratification that, this hierarchy (like caste system) changes the way and values of our people. It puts non valuable thing as valuable and valuable to non-valuable. It was not a choice or selection but it was compulsion with non-reliable social criterion. Gupta told in the same book that, because of this non required hierarchy leads the people to think common as others. It has very close relation. Because, common properties are restricted to use only for the top level people. But the most of the people are not belongs to the top level. This condition compel them to think the common thing as the “others property”. Many of the issues of the article “why are we the way we are?” have link with this mentality. People, who are come out of this mentality, are not doing what the author discussed in the article. To have a change from this will take time. Gupta argued this activity as the questioning habit of the people. It means, they took spoiling public properties as revenge to the top levels. It is continuing in our country.

Another reason is simplifying mentality of the people. We have some rules and regulations to control and protect the public area. But the execution parts of those activities are the problem. We have zebra line on the road. People all know that the zebra line is to cross the road. Then, why the people from India are cutting the road in other place? Why the same person is not cutting the rode in gulf countries or Europe? This is the matter of roles are its execution. They have very good systems to execute the roles. Our political system is corrupted and same time supportive against taking action for guilt person. You can see our political leaders (who are the leaders and have very good participation in decision making) are smoking in public places. Much time they are the role models of the braking roles and regulations.

Education is another reason for these kinds of activities. The question of author, “How the Asian and Western think differently?” is not that much valuable. We can change this into “why the educated and non-educated think differently? Everywhere the educated people and others are different. We can take the examples of the east or west for good and bad. Restricting good for one part and bad for rest is worthless. We have the example of many western American countries are very poor, very hygienic, non-educated and whatever the author described we could see there also. One more thing we can add to this that the difference of education level of people. In India people who have more educated and non-educated are not having this kinds of issues. People who don’t have any education like tribal are protecting the common place as god. In India we have less educated people. They are not aware about the issues of this kind of mentality. So the comparison of the author on east and west is not proper to understand the issue.

I think we don’t want to restrict the question of the author with these issues. There are many think which we are thinking badly which they are doing. For example we can take relationship of the westerners towards the family and other people. Lora Blair (sister of Tony Blair and well known journalist) made a speech in Washington City in 2011 on this topic. She told that, “There is no any single family in Britain which I met in my life like an eastern family”. Why the people from the western are not very much close as we see in east context? Why the exploiting mechanism is more in western countries? Hear we can see the difference of our way of thinking and others way of thinking. Many of the western countries (now also) having the exploitation mentality. They are doing many things which affect the nature and all humanity at all. I am not telling we are right. We have to change a little to make beauty. But some of our writers are treating west as a modal. (I will discuss later what is there thinking). I have one example from my life. Once I went to my neighbour home to see him when he came back from hospital. I told this to my friend of USA. He laughs at me. Really they do not taste the psychological effects of those discussions on our heart. When we discussed and he understood the reality he likes our structure. In short we have our own mentality and they have their own mentality. Some of us are good and some of them are not good.

Hear the discussion of value conflict will come. It means some of us are thinking we are good. And others are treating others are good and modal for us. The same psychological phenomenon is going in all part of the world. The author suggested 12 points as the reason for Indian way of thinking. They are as follows. 1.Low trustworthiness, 2.Being privately smart and publicly dumb, 3.Fatalist outlook, 4.Being too intelligent for our own good, 5.Abysmal sense of public hygiene, 6.Lack of self-regulation and sense of fairness, 7.Reluctance to penalize wrong conduct in others, 8.Mistaking talk for action, 9.Deep-rooted corruption and a flair for free riding, 10.Inability to follow or implement systems, 11.A sense of self-worth that is massaged only if we have the 'authority' to break rules and 12.Propensity to look for loop holes in laws”. I did not think this are the problem of Indians only. But these are common for all. I heard many time the speech of many western and eastern people. They are thinking their way of life, politics, habits and norms and values are good and others are bad. This mentality of people are not good; whether they are from east of west. The mentality of acceptance is good than the mentality of ignorance and mentality of examining is better than the mentality of rejection.

There are big changes happening in the world along with the mind of the people. People are ready to change also. Many of the western people are interesting the eastern values. And many of the eastern are like western value. It means, people are ready to receive others in to some extent. But the transformation good to good will be good. Once we were heard of old care centre from the western part. Now we realized it. This value transformation is not good. We have to exchange good for good, not bad for bad. One more question is very suitable hear to ask. That is, why people are not ready to change the small kinds of things when they are ready to change big things; for example, the queue system, waste management and respect to the common and simple norms. We can go to some of the specific area. In our country many people are working for distributing the newspaper. But many of the gulf countries are not selling this directly. They will put one bundle of the newspaper with one coin box. People will take that and put the money on that box. Just imagine what will happen, if we put the same thing in our place. Queue system is another example. We could not see this system in many places where it is required like bus stop, hospital and shops. I am remembering the word of Sukumar Azhekode (one of the well-known speaker and he is treated as the Socrates of Kerala) “you will not see Indian in queue except two places; wine shop and cinema hall”. This is the concept which brought up. I am not ignoring the situation of our nation like railway station. Two of our general bogies of train are carrying more people than all other 15 bogies. If somebody is in queue he may not able to go. But this problem also can solve with a collective movement.

The answer for the question “why we are like this?” sometime goes to the development level and status of the country. In the same country the common practices in developed area will be different from the no developed area. People will respond at the aggressiveness of the development. Some of the cities which made by some industrialist for the commercial purpose is treated as good area and people are following local norms very carefully.

Many miss concepts are bonded in the heart of people is only because of lack of awareness. For instance, open defecation is very common in our places. Many of the people are thinking that making toilet nearby mess is (in home) is bad. That may be Pab (sin). But the same people will eat food from the hotel where toilet and kitchen will be nearby. These kinds of miss concepts are highly rooted with our community. Again it connected with the level of education of people.

Overall country’s development is also a matter for determining the value. Automatically people will think according to that. For example, one country has very neat and good road facility. Government is wiping and cleaning it regularly. Automatically people also will contribute that cleanliness. If the road is like our local road, people will not think it as a valuable thing. They will continue what others are doing. All of these factors and activities are highly connected with the psychology of the people. If we compel some people to do according to what we wish the result will not come. Along with making rules and regulations, we have to motivate people psychologically.

The following paragraph has to modify. “Cut to India. Impressive as the completion of the Konkan Railway or the Delhi Metro Railway have been, they pale in comparison to the Chinese projects, especially where implementation skills and political will are concerned. Consider the statistics. It took seven to ten years to complete the 760-kilometre Konkan Railway. As for the Delhi Metro, between 1950 and 1990, some thirty feasibility studies were carried out by various bodies to evaluate an alternative transportation system for Delhi. The final go-ahead came in 1990. Delhi Metro Rail Corporation Limited was established in 1995 and the first phase of eleven kilometres was completed in 2004. The eighteen-kilometre Calcutta Metro took a good twenty-four years to complete, from 1971 to 1995. In Bangalore, a flyover near the airport has been three years in the making, and is still going strong because the underlying soil was found to be shifty. Our new expressways, the Golden Quadrilateral included, are perennially in a state of half-finish. One or the other side of the throughways is being laid or else under litigation at any given time. It is common for us to see a part of a road dug up one fine morning. And it is equally common to see that road in exactly the same state even after we return from our summer vacation, when in most other countries such works are carried out practically overnight. Now that is what we mean by the 'Hindu rate' of doing things.

Naipaul puts it with some finesse when he says, 'Hindu morality, cantered on the self and self-realization, has its own social corruptions...' Is this special corruption then the answer to that 'Why'? I wish the genetic argument was the answer, for then we could wash our hands off any responsibility towards the way we are. If there is anything wrong with us, it is not our fault. We are simply like that only—genetically”.

It is very difficult to me to understand that, what is the relation between ‘Hindu rate’ and the topic. I hope he is also supporting the concept of the genetic transferring of the values. It is not an obstacle for the changing and receiving good things. We have different culture and alternatives.

The political system of our country is another problem of our nation. Political leaders are the paradigm for the corruption for others. This condition will make very aggressive negative impact on people on believing the values. Presently people are started to think that whatever impossible things are possible with bribery. This mentality should change. In my opinion everybody should ready to change. But that should be good for entire world.     

The Glory

Swadeque EK

Tonight-

I pulled the trigger of my dreams.

Stars-

Glimpses with the glory-

In horizon.

I felt; solitude of one among them.

The western breeze-

Strokes on the leafs of-

Neems of Academy.

Which springs-

The scent of that glory.

When HE-

Plans Finance Management

I was-

Painting the Antibus of Picasso

Without ink;

And without colour

My throbs-

Is storming in desert,

With the sand hut-

By looking that glory

I’ve seen the wings,

With the firing lights-

Even in the day of New moon.

The glory is;

So close to me

Even it is beside the cloud

Education and health condition

Thamboliya village, Ratlem dist. MP

Thamboliya is a village situated in the Sailana region of Ratlem district of the MP. People have no more information about the establishment and origin of the village. In my study I understood the existence of village since 120 years back. Thamboliya was under the province of Sailana during the time of Mughal and British kingdom. Raja Jai Singhji was the ruler of the location till 1947. The village was very thick forest before three decades. The main two reasons of the deforestation are, need of the land for agriculture and making houses and second one is the absence of strict political role.

Population

Thamboliya is a medium level of the village having 162 house hold. Among these 152 households are ration card holders and they are registered in the village office. In the senses report of the 2011 the village having 1462 population. In 2001 it was 1200. Out of total population 592 are male and 608 are female. 100% of people are belongs to Hindu religion. As it is a village of the tribal, ST category people are very high than other categories. Total ST Population is 1090. Out of them 532 are male and 558 are female. After the ST category General and OBC categories are more in the village. Their population is 116. Out of the total GEN-OBC population, 57 are male 49 are females. There is only one family belongs to S C. they are having three male and 1 female. During last year 11 people died. in the village. (to get complete household data refer annexure 1.2 under the head of the social mapping)                                                                         

From my sample and secondary information I understood that the Maternal Mortality Rate and Infant Mortality Rate are not a significant in the village. Last five year nine infant mortality rates reported in the village. There are no MMR reports from the village. But, it is amazing factor of the village is that, they are not aware about the health or hospital. They have no proper access to hospital or a doctor. Moreover that, their age of marriage is also very less. But the MMR and IMR are very less. According to their believe, the main reason behind this is their food system. They are using very less local food for their consumption.

Over all sex ratio of the village is favor to females. This is not adjusted with district or state or national level data. There are 1027 female for 1000 male. But at district level the sex ratio is 937 female for 1000 male. There is more dowry system or any kinds of more expenses from the side of girls. Instead of dowry of girls, the male member has to pay money to the girl and gift to the ladies house hold. The sex ratio of the ST is 1048, but the ratio of GEN-OBC is more favor to the males. Their sex ratio is 859 for 1000 male members. But there is no any kind of feticide reported in the village.

Education

Education status of the village is very lower and backward. Majority of people who have more than 18 years old, are illiterate. There are two schools (primary and middle) and two Aganwadi in the village. In primary school, total 118 students are studying. Among them 56 are girls 62 are boys. Out of total students most of them are studying in first standard. It gave an indication to the drop out of the children even from the lover standards. In middle school 67 students are doing their education in which 33 girls and 34 boys are studying. It is another interesting thing that all people sending their children to Aganwadi. In Aganwadi 106 students are registered. Out of which 52 boys and 44 girls getting education.

Physical condition of the both schools and Aganwadi are very pity. Students are sitting in floor on some piece of old carpet. Teachers have a stool in all classes. Building construction for the Aganwadi block is going on now. Presently, they are working in the kitchen of the primary school and ground floor of one road side.

The student teacher ratio of the primary school is 1:59 and in middle school is 1:34. The teacher student ratio of primary school is littil bit higher than the national base level which is 1:44. But this is not an issue of the village. Because some of the social workers of Nandi Foundation, Dinesh Porwal and Ganesh Maida are working in school as a tutor for free of cost. In middle school also this ratio is not an issue. But when we evaluate the quality of education, we can look from a different perspective. In middle school there are 22 subjects. If we look with teacher to subject, that would be 1:11. From this figure indicates the negative quality of education. Most of the students are not getting sufficient time to study every day due to farming allied activities of the house.

Health

Thamboliya is far away from health infrastructure. They have only one private unauthorized center for immediate health facilities which having one doctor. He has no basic qualification or required knowledge about the health. But people are trusted with him. They are calling him as Doctor Sab. The main hospital of the villagers situated in Raoti that is 12 km far from the village. There is three hospitals are available. They are Saski Sasthi Kendr, Primary Health Center and Health Center (Pvt.).  Government medical college is in Ujjain which is 244 km far from the village. The people have no any access and relation to the Medical College.

There are four chronically ill people and seven handicapped. Two of them are getting handicapped pension. In last five year three maternal mortality happened in the village. Infant mortality number of the same is 9. The main reason for the Maternal and Infant mortality is early marriage. The people are not thinking it as a problem for them.

Food intake of the people is very less. The main food of the people is Rotti or Batti (a special food item like a ball) with chilly in two times. The foods are made from the Wheat and Maize. Those who are not cultivating these two are depending on the village PDS shop.

Veterinary hospital is also situating in Raoti. But this is not functioning properly. And the facilities are available in the hospital also very less. So the people compelled to go to Ratlem or Bajna which are 30 km or more far from the village. All kinds of treatment are available in these places. Thamboliya people are not aware about the animal hospital and activities. They have their own method for the treatment with local medicinal plant. If they have more problems, they used to sell animals in nearest market before death. 

Sanitation

People don’t like to use sanitation facilities. They have two reason for that, one is their ancestors are followed this way and making food near to the toilet is not pure according to them. But in the pair wise ranking some of people indicates it as a problem. Female gave 3 point and male gave 6 point for the same. Forest area and the river bank are the main area of open deification

PDS shop is in middle of the village. All people are very access to the shop. The shop will be opened three days in one week. They are Monday, Tuesday and Wednesday. The shop will open in evening time of respective days. There is three categories in the village. The price and quantity is differing from each category. Out of 162 houses 152 are registered in the shop.

Conclusion

Thamboliya is very backward in both education and health. They don’t have good facilities and support from the government.