Kanjar Care: 2011

Wednesday, September 7, 2011

Task Ahead

Some tribes are `criminal' because a `dated law' defines them to be so, although there might be other groups who may be more consistent in their criminal behaviour. The questions which must be addressed are:

1. Is their a need to redefine their social `identity' to erase the colonial legacy?
2. Are well-entrenched social and administrative prejudices acting as a bottleneck?
3. Can economic development alone prove to be the precursor to their mainstreaming?
4. Are there policy imperatives that can enhance the impact of development engagements?
5. What significant approaches have been adopted elsewhere in the work with criminal tribes?
6. Should not the legislation be revisited in light of the changing situation?

Could certain communities be allowed to live with a social stigma, generation after generation, in an independent country? Could there right for dignified existence not be restored?

Wednesday, February 23, 2011

A New Beginning

As it moves into its second phase, and an ambitious one, the focus of the Kanjar Project would shift to the following:

1. Grouping and Networking: Kanjar need to be grouped together as a `community' by forging alliances between desparate groups (dera) Each of such groups need to network between themselves to share common lineage and concerns.

2. Lobbying and Advocacy: Organising the kanjar into groups and mobilising them to stake their rightful existence is critical. The community ought to exert its stakes into `welfare programs' of the state by demanding a `Kanjar Development Fund'.

3. Reforming and Recognising: The legal provisions that have continued to stigmatise the community would need to reformed such that the kanjar get rightful recognition as a society.

Under each of these categories, a set of actions with a timeline would need to be developed to make a lasting impact on the lives of the kanjars. De-stigmatisation and search for alternate livelihoods options would ned to be concurrently pursued to uplift the community from the current abyss.

Kanjar Girl Rescued

For 16-year-old Jayanti, a girl from Kanjar tribe of Bhilwara, life has been a nightmare after she was allegedly sold to traffickers by her family and thereafter she was taken to a brothel in Nagpur.

After four months in Nagpur, she has been rescued by joint team of Rajasthan and Maharashtra police and is at present lodged in a reform centre. Nagpur police is investigating the case and she would be allowed to leave for Bhilwara only after a court order.

According to the police, father of the girl and a resident of Hanuman Nagar area in Bhilwara, Laxman Kanjar allegedly sold his daughter to Ishari Dhanawat and Jagmohan Chari for around Rs 5 lakh in front of few villagers. Dhanawat is learnt to have offered Rs 2.50 lakh as an advance to Kanjar nearly four months ago....more

The Times of India, Feb 11, 2010

Innovative Initiative: To match a `thief'

WWF and the Madhya Pradesh forest department have embarked on a unique initiative to gentrify the `criminal' Pardhi tribe and stop large-scale tiger poaching. The project has two linked objectives - one, persuading the adults to change their ways and two, giving the community's children a shot at education and a subsequent normal life. Called `residential bridge course', the Pardhi children spend none months away from their families in such `borading schools' before crossing over to conventional schools. By now, nearly 250 children have gone through the bridge course in the last three years.

"Dissuading children who accompany their parents on dangerous hunts for wild boars, leopards and tigers haven't been easy,'' says S S Rajput, Chief Conservator of Forests, Bhopal. The challenge is to show Pardhi tribe that it is profitable to protect wildlife than poach it. The need is to co-opt them in the Indian state rather than fight them. . . .more

The Initiative

Started in Nov 2009, rehabilitating the Kanjar in Jhalawar district of Rajasthan is a joint initiative of IFFDC (http://www.iffdc.org.in) and Rajasthan Mission on Skills & Livelihoods (www.rajasthanlivelihoods.org) with support from UNDP. The project aims to not only develop a comprehensive understanding of the tribe's past but relate to it in devising inclusive livelihoods options for the stigmatised community. The specific objectives of the initiative are:

1. to sensitize and mobilize Kanjar families towards improvement in their living standards.

2. to strengthen the linkages of community groups with other agencies to improve their access to productive resources in Jhalarapatan and Gangdhar blocks of Jhalawar district.

3. to respond to contemporary poverty related issues, including health and primary education, of women and children.

4. to enhance state-civil society-community partnership towards policy advocacy.

Plotting Kundli as an idea to understand social dynamics

Kanjar offer a formidable challenge in ameliorating their plight. There are wide array of inter-related issues that impact their lives - from cultural isolation to social stigma, from resource poverty to low incomes and from official apathy to economic exclusion. Understanding inter-relationships between issues and the manner in which these influence an `intervention' is critical to designing livelihoods programs for them. `Kundli chart' as a `concept' is being piloted to understand how each of the variables impact the outcome and to get a sense of the combination of factors that need to be tweaked to create a tangible impact.

The `co-production' idea

Speaking of the Bhils, the Pindaris and the Thugs, Gandhiji had said: `...all are our own countrymen. To win them over is your and my work. So long as we fear our own brethern, we are unfit to reach the goal.'

In response to Gandhiji's remark, the idea of Co-production is being mooted to bring Kanjar into the mainstream. Co-production is a concept that gives responsibility to people who are regarded as `the problem', and makes them feel useful when they had been condemned as useless - and by so doing transforms their lives. It is not same as `participation' because co-production means `reciprocity'. The point is that practically everybody does have something to give and both they, and the community around them, are better for the giving.