Skip to main content

How NGO Vaagdhara’s vision of Swaraj became a source of hope in thousand-odd villages

By Bharat Dogra 

Vaagdhara is one of the few voluntary organizations in the country which has centered its work around the vision of swaraj—or self-rule based on increasing self-reliance of rural communities. It has worked with this vision for nearly two decades in the tri-junction area of three states—Rajasthan, Madhya Pradesh and Gujarat, with most concentration in South Rajasthan (particularly Banswara district). This is a region known for heavy concentration of tribal communities, particularly bhil adivasis. These efforts have so far reached an estimated one hundred thousand (one lakh) households spread over about 1000 villages.
The concepts of swaraj, gram swaraj and self-reliance of rural communities have a special significance in the context of tribal communities with their more distinct social and cultural features and identities. In particular there is a clear need to recognize the special strengths and virtues of tribal communities and to build on them on the basis of understanding instead of neglecting and even displacing them.
Vaagdhara has been working with such an understanding. Its understanding of swaraj –conceptually as well as in terms of implementation-- is captured in its three basic precepts—True Farming, True Childhood and True Democracy.
True farming is based on understanding the strengths of traditional practices of bhil communities and strengthening them. These include practices of Helma (in which instead of hiring workers farmers cooperate with each other to meet the peak work needs of each other) and Hangri (mixed farming systems which have evolved keeping in mind the special needs of the area). The effort of Vaagdhara has been to build further on these strengths while at the same protecting them.
Research by Vaagdhara revealed that despite the erosion caused by external forces in more recent times in biodiversity, as many as about 100 kinds of foods were being grown or were otherwise available in the villages through collection from forests. Without caring or understanding this, such villages were being called backward while monoculture farming areas were being called the most advanced.
Vaagdhara worked to strengthen the community’s own faith in its traditional good practices and systems while offering opportunities to improve these further through better methods of manure preparation, making available plants to create new gardens and creating an organizational base of volunteers and facilitators from among them and supporting them.
The tribal communities already had rich traditions in soil conservation practice, in protecting plants from pests and diseases, seed preservation and food storage/preservation practices. Vaagdhara helped to establish a better and wider understanding of these, as well as to suggest and offer some improvements.
Vaagdhara’s approach has been to support natural and organic farming. While some farmers adopt this entirely, as this only means going back to their strengths lost in recent times, others take their own time. This is accompanied by significant soil and water conservation measures. The overall result is to improve soil quality significantly, contributing to carbon absorption as well as improving the moisture retention quality of soil. The planting of mostly indigenous species of trees gets a lot of emphasis, which can be found in orchards and also in the middle of crops, again contributing to soil and water conservation as well as to carbon absorption. Apart from fruit trees, other trees which are useful for meeting the needs of fodder, fuel and small timber are also grown, as also bamboo, which can meet cash needs in difficult times. What is grown is most closely linked to what is eaten by family and has good nutrition value. Apart from cattle and goats, a more recent trend has been to keep buffaloes also, thereby increasing farm level milk supply. Dependence on market has been minimized for food and on most farms there is now no need to purchase chemical fertilizers or pesticides.
Secondly, the concept of True Childhood is sought to be realized by checking child exploitation, ensuring education of all children, improving child nutrition, securing higher child participation in decision making and taking steps to check alienation of higher school children and youth from their communities. Kitchen gardens to improve nutrition have been widely created and in addition special campaigns to make better use of raw local foods for more nutritious dishes have been carried out, targeted more and mothers and children. Child Rights Committees have been organized in villages and active attempts to end gender discrimination at childhood level are made.
The concept of true democracy is based on strengthening community organizations as well as making much better use of government schemes and programs, particularly the ones like MG--NREGA which can contribute to advancing the objectives of swaraj based approach. NREGA work, for example, can contribute much to soil and water conservation work. Communities are increasingly involved in preparing micro programs which are helpful for them as well as for facilitating better implementation of government programs in keeping with community’s priorities. These efforts are advanced by having several organizations of people centered around swaraj based progress at various levels called Janjatiya Swaraj Sangathna (JSS) or Janjatiya Vikas Manch (JVM), saksham samoohs of women in villages , their facilitators and volunteers or swaraj mitras. Tribal sovereignty conclaves have been organized from time to time and swaraj yatras have been taken up more regularly at local level, but once also all the way from Banswara to Jaipur, in the process taking Vaagdhara’s message to a wide area and also establishing a wider dialogue with the government.
These efforts of Vaagdhara based on its understanding of swaraj have been a source of hope and constructive work in a region spread over about a 1000 villages in Central India.
---
The writer is Honorary Convener, Campaign to Save Earth Now. His recent books include ‘Protecting Earth for Children', ‘Man over Machine' and ‘India’s Quest for Sustainable Farming and Healthy Food'

Comments

Maya Valecha said…
Commendable work on the ground. Some light on difficulties faced, funding if any required, would have helped. How many employees employed in Vaagdhara?

TRENDING

Will official Modi invitation to Pope include itinerary of meeting Manipur Christians, too?

  By Fr Cedric Prakash SJ*  Few will not remember Judas Iscariot and the role he played in the betrayal of Jesus! For those who don’t know or don’t remember, these passages from Sacred Scripture will help put things in perspective: "And while they were eating, he said, 'Truly I tell you, one of you will betray me.' They were very sad and began to say to him one after the other, 'Surely you don’t mean me, Lord?' Jesus replied, 'The one who has dipped his hand into the bowl with me will betray from Sacred Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.' Then Judas, the one who would betray him, said, 'Surely you don’t mean me, Rabbi?' Jesus answered, 'You have said so.'  (Mt. 26: 21-25)

RSS supremo Deoras 'supported' Emergency, but Indira, Sanjay Gandhi 'didn't respond'

Indira Gandhi, Balasaheb Deoras By Shamsul Islam* National Emergency was imposed on the country by then Prime Minister Indira Gandhi on June 25-26, 1975, and it lasted for 19 months. This period is considered as ''dark times' for Indian democratic polity. Indira Gandhi claimed that due to Jaiprakash Narayan's call to the armed forces to disobey the 'illegal' orders of Congress rulers had created a situation of anarchy and there was danger to the existence of Indian Republic so there was no alternative but to impose Emergency under article 352 of the Constitution.

A Hindu alternative to Valentine's Day? 'Shiv-Parvati was first love marriage in Universe'

By Rajiv Shah*   The other day, I was searching on Google a quote on Maha Shivratri which I wanted to send to someone, a confirmed Shiv Bhakt, quite close to me -- with an underlying message to act positively instead of being negative. On top of the search, I chanced upon an article in, imagine!, a Nashik Corporation site which offered me something very unusual. 

Amidst climate of hate, none cares to remember VP Singh, not even his family

By Vidya Bhushan Rawat*   It was former Prime Minister Vishwanath Pratap Singh's birthday on June 25. He would have turned 93 on this day. A man of great idealism and conviction, VP changed the politics of power in India that became more inclusive in terms of participation and representation of the marginalised in our highest decision making bodies. 

Manipur's Meira Paibis: Inter-sectional activism, regional bias, media misconstruction

By Biswanath Sinha*  The women led movement in India is a diverse and multifaceted phenomenon that reflects the country's vast cultural, social, and political landscape. One of the most distinctive and influential women's organizations in this tapestry is the Meira Paibi of Manipur. Known as the "torchbearers," Meira (lights/torch) Paibi (holder/bearer) carved out a unique space in the annals of women's activism in India.

Architects, planners, designers discuss impact of climate change on infrastructure

By Dr Mansee Bal Bhargava*  The School of Architecture and Planning at the Woxsen University, Telengana, organized a conference on Architecture & Design of Built Environment (ADoBE) on 6-7th June 2024 at the Indian Institute of Technology, IIT-Hyderabad. The larger theme of the ADoBE’24 pivoted on ‘Cities Embracing Inclusivity’. 

Swami Vivekananda's views on caste and sexuality were 'painfully' regressive

By Bhaskar Sur* Swami Vivekananda now belongs more to the modern Hindu mythology than reality. It makes a daunting job to discover the real human being who knew unemployment, humiliation of losing a teaching job for 'incompetence', longed in vain for the bliss of a happy conjugal life only to suffer the consequent frustration.