The vision of modern Odisha should focus on its 50,000 villages which need an all round change in line with achieving global standards in terms of quality of life with a dignified living. Along with material development, dignity of human being is equally important. It is a historical fact that our villages are far away from social democracy in family and social life which keeps people in segregation and continued to stand as barrier in the path of inclusive development. A majority of voiceless poor in villages are also identified as socially excluded groups. The visible corruption in village development work and lack of people’s interest in involving themselves in village development are closely linked to the existing social structure of the village. The social relation in rural villages is hierarchical based on concept of caste and male supremacy. The traditional hegemony of upper caste, land owning feudal, former kings and Zamindars remains unchallenged. The political organizations in the name of progressive forces are dominated by rural educated upper caste elites without the leadership role of the rural poor. A vast majority of rural poor remain illiterate, resourceless, unorganized and victims of all kinds of fanatic ideas that demean their status as human being.
It has been suggested by a number of studies that the non-economic factors are major causes of poverty and low economic development in terms of income, employment and production which are determinant of quality of life. The State has to create equal opportunity for all by eradicating social barriers that enslave our villages. The architects of modern India have extensively debated over the status of village and it was suggested to rebuild the village with ideas of liberty, equality, fraternity and make social democracy and respect for human dignity as a way of life in family and society but since independence in spite of our efforts in many ways still the social structure of the village has not changed to the desired extent. The social situations of the village have to be changed through active participation of grassroots public institutions. The existing grassroots democratic institutions and service providers need to build themselves to achieve social democracy which will precede economic growth.
The Constitution of India in its Directive Principles of State Policy says that the State shall organize the village panchayat and endow them with such powers and authority as may be necessary to enable them to function as units of self -government. The political institutions such as Panchayatiraj system in rural area is one of the most important agents of change of social development of our village. It is good that due to reservation these grassroots institutions are socially inclusive of women and representatives of different social groups but a majority of them are unable to assert themselves in a leadership role because of the caste and gender based orientation in family and social life. They are subjugated to traditional caste based male-dominated value system in the village and face all kinds of discrimination.
The selections of candidates in Panchayatiraj election in a majority of cases are based on political affiliation and by dominance of powerful class and caste leaders of the village. Women are used in proxy role for their husband or family members. Dalit candidates are mostly selected by the dominant caste as their obedient and being accommodated as representatives to fulfill the reservation criteria. There are very few villages where Gram sabha is being held involving the adult members of different castes and communities. The untouchability practices and gender barriers in the village never allow the Dalits and women to seat with the dominant caste in the same carpet and discuss matters as equal stakeholders of the village. Even it has been very often reported in media that the elected women and representatives of Dalit and Adivasi communities are being harassed and abused due to their social status and not allowed to function freely while taking decisions in the panchayats. The capacity building programme by State and CSOs for the women PRI leaders and elected representatives of marginalized sections have not given enough attention to address the structural issues that affect the real participation.
The grassroots public institutions such as block, tehsil, police station, school, hospital and bank which are very closely working in village for different purposes have very important role in changing the traditional socio-economic and political structure of the village by practicing the constitutional governance with values of social democracy and human dignity. The service providers in the village appointed under different Government schemes are the change agents who can play a major role in motivating people for social democracy by eradicating gender and caste based discriminations prevalent in the village. The service providers are not just employees but they are representing a constitutional mandate to enforce changes that rebuild our village society in spirit of constitutional values of democracy and equality to ensure participation of all in nation building. It is the duty of service providers to identify the poor and marginalisd and integrate them in the national development process with protection and opportunity of participation to change their life for a better living. The poor and discriminated should not been seen in leniency as beneficiaries rather all the development programmes for the poor and marginalisd should be used as an instrument in bringing change in the social structure of the village through participation of the poor in every sphere of social life in the process of implementation of the programme. But it has been observed that many popular programmes for poor, children, women and marginalized sections are not being implemented with the value of human dignity. The ICDS centres,
Anganwadi, public distribution centres, mid day meal in school, health care programme of Government are always subject to complaint of discrimination in access by the marginalisd communities who are always excluded in getting their rightful entitlements and claims because of their social status though largely these programmes are intended for them. The Supreme Court guideline very affirmatively insists on the appointment of cook from Dalit community but barring few it has been almost impossible to appoint a Dalit women as cook for midday meal or to run an ICDS centre in a village. It has been observed in many places that the children of excluded communities who are attending ICDS centres are routinely harassed and discriminated. The schools in villages should be a place of practicing equality among future generation through learning of self respect, dignity and mutual respect while treating fellow human beings as equals in spirit of brotherhood but unfortunately many of our teachers are not going beyond their routine work of teaching and managing school affairs in building school environment discrimination free for all children of the village. The festivals and functions in school in majority of villages are excluding children of excluded communities in fully participating in the festivals like their fellow students.
The State should invest on building inclusiveness of grassroots public institutions such as PRI and other service providers of public bodies by promoting their socio-political understanding in spirit of the constitutional values of democracy and citizenship because these grassroot institutions functionaries and service providers are directly responsible for execution of development work that rebuild our villages. The social development and inclusiveness will pave the way of fullest participation of all section of people in nation building as equal citizens.
(The writer is a researcher and rights activist who can be mailed at manasbbsr15@gmail.com)