Wednesday, September 05, 2012

அடையாள நாள் அல்ல; இது ஒரு மகத்துவத் திருநாள்!

தியாநேசு ரவிச்சந்திரன் 

     இன்று ஆசிரியர்கள்  தினம்.  நம் ஆட்டோகிராப்பை சற்று திருப்பிப்பாருங்கள், நம் வாழ்வில் ஒளியை பரப்பிய நம் ஆசிரியர்களின் நினைவுகள் பல்லாயிரம்! ஆசிரியர் என்பவர் ஒரு மாணவனுக்குப் பாடம் சொல்லிவிட்டுப் போகிற நபர் அல்ல; அவனின் வாழ்கையையே தீர்மானிக்கிற ஆற்றல் படைத்தவர். எனக்கு நீண்ட காலமாகவே ஒரு கேள்வி சற்று புதிர்போல் விளங்காது நிற்கிறது. 'ஆசிரியர்' என்பது ஒரு பணியா? ஊழியமா?? அல்லது தொண்டா??

  இக்கேள்வியை ஆசிரியர்களிடம் கேட்டால் தொண்டு அல்லது சேவை என்பார்கள்! ஏன்? அவர்களுக்கு உதியம் என்றொன்று உண்டு, ஆனால் அவர்களின் பணிக்கு அது ஈடாகும் என்று சொல்லமுடியாது. நம் பண்பாட்டில் ஒரு வழக்கம் உண்டு. மாதா, பிதா, குரு, தெய்வம் என்று. இதில்  தெய்வத்தை விட்டுவிடுங்கள், அது நம் பார்வையில் வராது. ஆனால், நாம் 'குரு' என்பதை மாத-பிதாவிற்கு நிகராக வைத்திருக்கிறோம். ஒரு தாய், நான் ஆறு வருடங்களாக ஏன் பையனுக்கு தாயாக வேலைபார்க்கிரேன் என்று ஒரு பொழுதும் கூற மாட்டாள். எந்த தகப்பனும் என் மகளுக்கு தந்தையாக பல்லாண்டு காலம் பணிசெய்து கொண்டிருக்கிறேன் என்று சொல்ல மாட்டான். எப்படி தாய் தந்தை ஒரு குழந்தைக்கு உறவுமுறையோ, அதேபோலத்தான் ஆசிரியரும். அது அக்குழந்தையின் வாழ்நாள் முழுவதும் தொடரும் பந்தம். 

    எனவே அப்படி ஒரு புனிதமான உறவுமுறை என்று சொல்லும்பொழுது, ஒவ்வொரு மாணவனையும் தங்களது பிள்ளைகளாக ஆசிரியர்கள் நினைக்க வேண்டும். தன்னிடம் படித்த மாணவன் தோல்வியுற்றான் என்றால் (பாடத்திலும் வாழ்க்கையிலும்) , ஆசிரியர்கள் வருத்தப்பட வேண்டும்; பொறுப்பேற்க வேண்டும். இன்றைய காலகட்டத்தில் ஆசிரியர்கள் அவ்வாறு இருக்கிறார்களா என்பது கேள்விக்குறியே. வெறும் பாடம் நடத்துவது மட்டும் அவர்களின் கடமையல்ல. ஏனெனில், அவர்களின் பங்கானது மாணவர்களின் வாழ்கையை மட்டும் தாக்கப்போவதல்ல, அவர்களின் வருங்கால தலைமுறையும் தான். இதை ஆசிரியர்கள் உணர வேண்டும்.

   சென்னை உயர்நீதிமன்றத்தில் ஒருமுறை இந்துக்கள் சட்டம் (Hindu Law) தொடர்பாக வழக்கு ஒரு நடந்துகொண்டிருந்தது. அப்போது நீதியரசர் முன் அந்த வழக்கை ஒரு மூத்த வழக்கறிஞர்  நடத்திக்கொண்டிருந்தார். அவர் மிக வயதானவர்; மிக மிக மெதுவாக நிதானமாக ஜவ்வைபோல் இழுத்து இழுத்து, கருத்துக்கள் எல்லாம் நன்கு விளங்கும்படி தன வாதங்களை முன்வைத்துக்கொண்டிருந்தார். பொறுமை இழந்த நீதியரசர், சற்று வேகமாய் வழக்கை முடிக்கும் எண்ணத்தில் அவரைப் பார்த்து, "உங்கள் வாதங்கள் புரிகின்றன, நீங்கள் அடுத்த விஷயத்திற்கு போலாம்" என்றார். அப்போது நிமிர்ந்த பார்வையுடன்  நகைத்த அந்த வழக்கறிஞர் நீதிபதியைப் பார்த்து, "மை லார்ட், நீங்கள் சென்னை சட்டக்கல்லூரியில் படிக்கும்பொழுது இந்துக்கள் சட்டத்தில் எத்தனை மதிப்பெண் வாங்கினீர்கள்  என்று  நினைவிருக்கிறதா??" என்று வினவினார். ஒரு நீதிமன்றத்தில் அப்படியெல்லாம் நீதிபதியைப் பார்த்து ஒரு வழக்கறிஞர் கேள்வி கேட்க முடியாது. உடனே அந்த அமர்விலிருந்த மற்றொரு நீதியரசரிடம் தான் அந்த பாடத்தில் தவறியதை சற்று தயக்கத்துடன் சொன்னார். அப்போது சிரித்துக்கொண்டே அந்த வழக்கறிஞர், " ஐயா, நான் அதை கல்லூரியில் நடத்தும்போது தங்களுக்குப் புரியவில்லை அதனால்தான் இப்போதாவது சற்று புரியும்படி உங்களுக்கு நடத்த முயன்றேன்" என்று வேடிக்கையாய் சொன்னாறாம். அந்த வழக்கறிஞர் தான் அந்த நீதிபதியின் கல்லூரி ஆசிரியர். ஒரு ஆசிரியரைத்தவிர வேறு யாராவது அந்த இடத்தில் அப்படி உரிமையுடன் பேச முடியுமா??

   பள்ளி கல்லூரிகளிலெல்லாம் இன்றைக்கு ஆசிரியர்கள் தினம் என்ற பெயரில் நிறைய சடங்குகளெல்லாம் நடக்கும். ஆனால் இத்திருநாளில், ஒவ்வொரு மாணவனும் (மற்றவர்களும்  தான்) தங்களது ஆசிரியர்களின்  பங்கை உணர வேண்டும். அவர்களின் ஊக்கமே நம்மை இத்தனை காலமும் அழைத்துவந்துள்ளது என்று புரிந்துகொள்ள வேண்டும். ஆசிரியர்கள், தங்களின் உண்மையான கடமையை உணருதல் அவசியம். நீங்கள் ஒன்னும் விற்பன்னர்கள் இல்லை, உங்களின் அறிவை பணத்திற்கு விற்க; நீங்கள் பணி செய்வதில்லை, ஊதியதிர்கேற்ப வேலை பார்பதற்கு. நம் வாழ்வில் நினைவுபடுத்தப்படுகிற, நம்மை ஊக்கப்படுத்திய  நம் ஆசிரியர்களெல்லாம் ஏதோ ஒரு வகையில் ஒரு சராசரி ஆசிரியரைப்போல் இல்லாமல் வேறுபட்டிருப்பார். ஆசிரியர்கள் பொதுவாக அப்படி இருப்பதில்லை என்பது சற்று வருத்தமே. இந்நாளானது, ஆசிரியர்களுக்கான அடையாள நாளல்ல, ஆசிரியத்தின் மகத்துவத்தை அனைவரும் புரிந்துகொள்ளும் திருநாள்! ஆசிரியர்களுக்கு என் நல்வாழ்த்துக்கள்...

Sunday, August 05, 2012

Should there be a diktat on dressing??


 Dhiyanesh Ravichandran.

A mob of over 20 men dragged a 16-year old girl by her hair into one of the busy city roads of Guwahati, tried to rip off her clothes, yanked up her vests and tugged at her bra, groped her breasts as she begged for help from passing cars. They who sexually abused and mugged her publicly, smiled at the cameras which filmed the whole episode and the cameras panned up and down her body focusing on her breasts and thighs as if they were intentional (maybe!!) and hit the TV sets after few hours with no qualms of media ethics.  And the CM's office and the National Commission for Women (NCW) panel went further in abusing by revealing the victim's identity and then apologising for their mistakes latter. The NCW chairperson latter commented in a statement that women should be “careful about the way they dress because such incidents are a result of blindly imitating the West” and the Chief Minister of Madhya Pradesh saying that the women should follow Indian culture in their dressing and behaviour, all humiliating and degrading our womenfolks. The distressing incident and the controversies that followed up, all hint one thing in common. It's nothing but the insensitivity that we, the people and our system shows on the status of our women and while dealing with the crime against them. India is one of the worst places in the world for the women to live I presume regretfully.

The Guwahati girl molestation case is quite shocking, but it happens everywhere all over the country and  there is nothing novel about it. Infact, this case has proved that the north-eastern states are no exception to such crimes against women. But cunningly, people in power, fundamentalists, and others who couldn't assimilate the sorry state of affairs blame the victims themselves, by pointing out women's dressing which provocates men to commit such crimes. By 'provocative dressing' they grossly mean all the dresses which are not in consonance with our traditions and culture, or to be much more exact, all the dresses from the western world. First of all, it is highly subjective to define socially acceptable dressing, since India is a dynamic multi-cultural or heterogenous society. We have nothing like a 'static' culture or tradition - cultures differ from place to place, traditions of Tamil nadu greatly vary from that of Assamese. A typical Tamil woman's attire may not get the consent of a marathi tribe, and we all know that the dressing of North-east people especially women are totally different to the rest, which would be unacceptable in the so called Indian 'mainland'. Social Anthropologists can say that the present-day saree and a salwar kameez is a derivative of several cultures and practices through ages, as a result of cultural interactions. And also, there is nothing concrete called a 'Western culture' and the influence of other cultures on our behaviour is not new to the present world and is a universal phenomenon.
There is nothing called a 'static culture'.

Does a girl's dressing really provocates or sexually allures men? Maybe. But is it a valid cause to such extent that men couldn't control lust and commits heinous crimes like what our country has reported all these days?  I certainly have reservations to that. Such people say that a 'provocative dresss' is anything which shows a great deal of a women's body and structure. The degree of the so-called 'provocativeness' is also contexual to one's own culture. A jeans with a full-hand kurti covers almost all the parts of a girl's body from wrist to ankles, but may not get a cultural sanction like a traditional saree, which is more liberal comparingly. A women in bikini in the beaches of Goa may not be sexually stimulative for the beach hawkers, but a women in burqa, face veiled and hands gloved with only visible eyes, can be seductive and become prey to men. There have be instances where a 70 or 80 year-old women in burqa were raped and molested in India, it would be ridiculous to say that one's attire is the major or only reason for all such crimes. Even the NCW's statistics disprove the myth. Can anyone claim that all the women who are 'careful' about the way they dress are safe at our streets?

SAREE: Really a modest way of dressing?
Let us consider that a woman's attire is extremely provocative, culturally unacceptable and creates a 'cultural shock'. But do men have the right to touch that woman, pointing out her dressing? What empowers them to rape, molest and harass a women on the name of her dressing? Is it morally, ethically and culturally justifiable? Does such acts have any social or cultural sanctions or an element of our traditional practices? Can women rape or mug a rural man who is usually half-naked? People who point out women's dressing for all the crimes against women are directly or indirectly justifying those wicked conduct. Why no one is ready to question men's attitude towards women, who is always considered as a source of sexual pleasure? The ugly answer is more social, such a mentality is a direct mark of patriarchy and violence against women is an absolute feature of the patriarchal society. 

Every human beings have their own liberty to dress the way they wish and no one can take away their wishful right. No one has the right to strip a woman, rape her, molest her and do anything that ravage her dignity pointing out her attire. That is no way justifiable from any perspective. Even if she's naked or a sex worker. Not even her husband can do that. And justifying such crimes is even more sinful than the very act itself. But society always has some diktats or the other on all our dressings, which is inevitable and has certain latent functions too. But one need to understand the social injustice behind those norms and sanctions, and pathos tagged to it. Such wide prevalence of atrocities against women proves that our society is just camouflaged with the modern ideals and has not progressed in true sense. 

I do not completely rule out the fact that a woman's dressing provocates men. Nor I'll advise my sister to be more liberal to an extent in her dressing. Women's attire is not that valid and the only cause for all the crimes against them by men. By acknowledging such blames by few people who may have some hidden agendas, say for political mileage or self-defense, we miss out the real causes and factors underlying to it. Every social problems will have multiple root-causes and contributing factors, which needs to be addressed so as to improve the condition. Corporates do have a hand in setting trends on modern-day dressing, which is purely commercial and is a technique to increase their profits. Most of our women fall prey to that in the name of empowerment and excercising their liberty, which must be debunked. Unwanted cultural shocks can be avoided. It is nonsensical to say that women's safety lies in their own hands. As a community, we have to evaluate ourself on these issues and address the real concerns. Let us not forget that our patriarchal mindset towards our women and commodification of women as a source of sexual pleasure and insensitivity towards the unjust against them could say lot more about such issues. Gandhiji once said, 

"Of all the evils for which man has made himself responsible, none is so degrading, so shocking or so brutal as his abuse of the better half of humanity; the female sex (not the weaker sex)." 

Let our women live with dignity. 
 


Friday, August 03, 2012

Socio13's ' Discussion Table ' resumed vibrantly










             

The first Socio13 discussion table of this year was conducted on 2nd August 2012, Thursday at MRF Hall, Loyola College. The topic of the discussion was "Should there be a diktat one's dressing?". Mrs.Claramma Jose, Dept. of English, Mr. Gowthaman, Dept. of Sociology and Mrs. Vallary Patrick of School of Human Excellence department attended and adorned the event. A general discussion was carried out initially about the molestation of a teenage girl by a mob of 15-20 in Guwahati, Assam three weeks ago. There were heated arguments about the labeling of some dresses as 'provocative' and others as 'socially accepted'. Mrs.Vallary Patrick spoke about the culture's influence on our dressing. Mrs. Claramma Jose delineated how the power vested with the men pave way for the subjugation and oppression of women when men try to shield their power within themselves. She also spoke about the male chauvinism and the biased human society all over the world. Mr. Gowthaman gave the sociological aspect of the problem and concluded the discussion. The first year students' active participation was admiring. All the Socio13 readers are welcome to attend the discussion tables which are held at Loyola College, Chennai.

Monday, July 23, 2012

Multicultural Urban India: Challenges to Family Living

Dr. S. Albones Raj


     One of the assertions, indeed a fait accompli, which have the least risk of being contested, is that multi-culturality has been an abiding character of Indian society. Advocates for cultural pluralism and cultural homogeneity abound and - highly polemicized issues as they are – had given rise to a welter of ‘theories’ of cultural nationalism and hegemony. On the other end of the continuum are several students of social philosophy for whom pluralism and modernity (or even post-modernity) are coterminous (Giddens 1996, Oomen 1985). Monism - for all its irrepressible appeal to laymen of social sciences - is a much debunked stream of thought in epistemology and in sociology proper. As an epistemological framework, monism and its variants have little use in a “Science” which seeks to problematize social reality.  Phenomenology and its sociological version – symbolic interactionism – share the distaste for monism, more specifically to the reductionist and the determinist variety. As evidenced in Sociology of the family – a branch of sociology devoted to the study of family and also in cultural studies, monism is perceived to be a sterile approach with little substantive dividends to offer. Both esoteric and lay literature on Indian society hold cultural pluralism to be a predominantly an urban trait and this is also reflected in the encounterist semiotics of city-dwellers. Thus many families in urban India keep discovering the diversity of the urban mosaic and respond to the same in a uniquely selective fashion – a thesis akin to that of Ishwaran (1975). The Urban family in India is no single entity; it is at best a pattern of patterns. The urban family is undoubtedly under pressure from various quarters and forces, some of which are cultural, while others are politico-economical. Some of them are exogenous and others stem from within. Interestingly enough, the urban family faces the challenge of demand for change even while it faces the challenge of identity-retention. This paper seeks to identify and classify these factors and, so in doing, attempts to lay the foundation for a quasi-grounded and middle-range theory of family transition in urban India. This article makes no claim to being the last word in sociology of family. Nonetheless, this article seeks to raise certain substantive issues and, in the process, to indicate the future directions which research on family could profitably take. The paper admittedly takes the methodological stand of the classical sociologists, but does not seek to challenge the post-modernist attempts on this area of inquiry.

Sociology of Family: An Overview
Sociologists’ romance with family dates back to Auguste Comte, who essayed to relate the changing forms of family to the evolutionary transition of societies from theological thinking to positivistic thinking. Comte’s singular quest for an ‘elixir’ for re-building families in his blue-print for social re-construction has indeed made scholars to credit him to have been the first social philosopher for bringing family to the centre stage of sociological discourse (Comte 1986). Early anthropologists Morgan(1943) and Taylor (1945) - through their largely speculative, albeit seemingly historical, analysis – initiated a debate on the origin and development of patriarchal -monogamian family.  Peter Murdock perhaps was the first anthropologist to grapple with the conceptual issues related to family and proposed that family was a cultural universal, despite the interesting variety which it exhibits (1949). Engels (1972) and Zeretksy (1976) made a valiant attempt to advance a politico-economic explanation and thus tracing its origin to the rise of private property in the true Marxian tradition. The first inkling of a political sociology of family could be discerned in the writings of these Marxian scholars. Parsons, Bales (1955) and Anshen (1959) ventured into a functionalist treatment of family and they proffered a spirited defense of the nuclear family as the most appropriate and functional form for an industrialized society. Although the views of the American functionalists gave rise to a hitherto unsettled polemic on the reported relation between the type of family and the concept of modernity, they did manage to highlight the macro forces at work, shaping the destiny of family as an indispensable social group. Goode, an archetypal macro-sociologist, evinced keen interest in socio-historical inquiry on family and the changes it witnessed on account of revolutions which swept societies at different points in time. This classical study, described by many as an important corner-stone in the field of historical sociology, is also an important treatise on social change (1963). 

     Three broad yet important trends, which could be discerned from the scholarly preoccupations beginning from 60s and 90s in Euro-American societies, are the specific focus on family structure in ethnic communities and migrants, a gendered approach to family and the tacit acceptance of empiricism as the most valid approach to the study of family. Emergence of criminal subcultures, which was presumed to be the causa prima for the anomie ‘let loose on the society’, exercised the attention of American scholarship on family. These studies shed useful light on the pattern of socialization at home and in the community. The parent-sibling interaction and the role of peer group had claimed much space in their rather elaborate description of the family unit (Silva and Smart, 1999, Purdy 1967, Barret and McIntosh 1982, Herskovits 1968, Leibow 1967, Hannerz 1969, Smith 1962, Lewis 1959). Black studies in US and ethnographic studies of Indian families also belong to this broad genre of studies. Gough’s study on Nair families of Kerala, however, stands out prominently from the rest for the strident attempt it makes to redefine matrifocality (Gough 1958).The gender perspective sought to challenge what then was called as “stereotyped assumptions and conceptionsabout family, and made a strong plea for re-defining family and an equi-gendered social order. Attempts to trace sexual exploitation of women to the patriarchal family structure and to the gender-specific socialization imparted at home, highlighted as to how the subjugative culture is sustained and reproduced.  Gender studies – initially handicapped by its own cloistered approach, because of its historical affinity with feminism, but later on widened its scope to include homosexuals and transgender in its ambit – wisened up to the problems and issues of all sexually marginalized sub-groups and communities (Calhoun S 1997, Calhoun C 1997, Siba and Smal l 1971, Laing 1971, Delphy and Leonard 1992, Abbot and Wallace 1992, Jenness 1971, Benston 1972, Gonzlez 1970, Sheeran 1993). Durkheimian strain of empiricism has been firmly on the sociological saddle in the domain of family research. However, historical researches of the Weberian variety also vie for space. Compilatory works, which seek to collate piecemeal investigations on family across cultures have also bourgeoned. Morgan’s published works on family (1975, 1995), besides offering a large spectrum of insights, represent a broad theoretic framework on family. Goode’s work on world revolutions and their impact on family also belongs to this class of empirical investigations on family. Conceived in qualitative terms, Laing’s study of family and insanity has also contributed richly to the corpus of knowledge on family, especially when faced with a crisis. The Indian academic scenario had, by and large, the same set of concerns and issues as their cognitive epi-center. However, ethnographic portraits of family by anthropologists demarcated them starkly from a largely survey-oriented sociology conférer.  

Indian scholarship on Family:
An overwhelming number of Indian scholars had chosen to study family in 50s and 60s, nonetheless scholars from the West have also enriched this field with their own insights. K.N.Kapadia introduced family studies to the Indian academia in early 50s. His pioneering and generic work on family, marriage and kinship opened up new vistas for sociologists and anthropologists in India. He saw a triangular relationship amongst the three. As a leading culturologist of his time, he premised his analysis with the conviction born of field observations that family could not be studied in isolation. Exemplifying this approach, his work Family, marriage and kinship served as a source book on Indian family for many students of Indian family. D’Souza’s work on Mother-right families(1959)   in Konkan coast and in Kerala illumined the transition witnessed in two communities, namely,   Navayats and Moplahs.  Close on the heels of Kapadia’s work, Ross and I.P Desai published their observations on Indian joint family. While Ross drew largely upon his American experiences and his short exposure to Russian family, I.P Desai  and contended that  the criteria of nuclearity and joint-ness need to be revisited in the light of fresh evidences and presents strong case in favor of joint family being the predominant form in Indian cities. Iravati Karve’s work on Kinship system in India highlighted, inter alia, the broad principles governing the kinship system in India. She attempted to situate the Indian family in a broader framework of kinship network. She saw continuities and discontinuities in Indian family system. Raman Unni and Fr.Puthenkalam S.J had attempted to highlight the unique features of families in South-West region. Unlike the approach of Kathleen Cough, they took upon the task of bringing out the variety which characterized the families in this part of India. Fr.Puthenkalam , to his merit, sought to highlight the structure of Christian families in Kerala. 

     M.S Gore set the mood for many scholars India, wanting to study the impact of urbanization on family.  M.S.Gore articulated what has long been hypothesized by many. To him, the urban family in India has its own dynamics and joint families are not only found in urban India but also found to thrive by reinventing itself. However, he concurred with his contemporaries that urban families exhibit an amazing variety and are structurally and functionally different from those found in rural India. Striking a concordant note with M.S.Gore, Morrison and Nimkoff identified some of the fundamental problems a student of Indian family face in conceptualizing family in the Indian context. Realizing the need for systematizing and codifying the study of Indian families, Khatri sought to embark upon an ambitious epistemological project on codifying knowledge vis-à-vis  the methodological approaches employed by scholars in India and abroad.  A theme dearer to Gore was taken by Sudha Kaldat, namely, urbanization and its impact on family. Edwin Driver chose to study the family structure in one of the biggest tribal belts of India, namely, Central India. Vasanth Pethe was a keen student of the inner dynamics of Indian family. The life cycle approach adopted by him brought him closer to Mandlebaum, who expatiated a similar approach to Indian family in his book, society in India. The advantage of such an approach is the opportunity it offers to take a closer analytical view of the natural changes to which the Indian family is subjected. Concerned about the increasing number of divorces and family disorganization, Fonseca, a Sri Lankan scholar elected to study the same in India. This task of his was guided by a fairly documented fact that many Asiatic societies and their experiences in this sphere of social life are similar, if not identical. That Christianity would have meant radical changes to the traditional Indian joint families was a theme of investigation for Panos Bardis.  Bardis did not find any traces of significant impact on the family structure. He observed that Christianity managed to touch only the peripheral aspects of Indian family, leaving the core more or less intact. Kanti Pakrasi investigated the impact of involuntary migration on the family structure among refugees in West Bengal . Involuntary migration tends to uproot families and in innumerable ways it does alter the structure and organization of the family. Some of the changes are so far-reaching that present structure has no resemblance to what it was once -  before the forced migration.

Saturday, July 21, 2012

Politics of Health Care in India

 Dr. S. Albones Raj

Inclusionist Policies and Exclusionist Outcomes: Some Reflections on Politics of Health Care in India


     This article argues that inclusion and exclusion could occur at multiple levels. It further contends that dysfunctional exclusion is often a structurally produced and systemically sustained. Social identities – as men and women, ruaralite and urbanite, dalit and non-dalit – provide differential access to social space to different social actors. T.K.Oomen, in the maiden issue of International Journal of Sociology (1985), introduced the ‘insider-outsider’ framework, which was staunchly rooted in Interactionist traditions of sociology. Though the Inclusion-Exclusion framework is couched largely in structuralist diction, the epistemic resemblance to Oomen’s dualist approach is unmistakable. Dwelling upon the state of the nation, Ommen traces the evolution of social identities through the socio-political history of Indian society.  Interestingly enough, the ‘insider’ is not necessarily ‘included’, as the ‘outsider’ is not necessarily ‘excluded’ in the social space!
   
   This article attempts to draw attention to two instances of exclusion in the domain of health care in India noted by scholars consistently over years, despite the well-intentioned Inclusionist policy of the State. This paper, while seeking to describe the nature of exclusions under reference and explore the causes for the same, also makes a plea for an effective realization and utilization of community resources, inter alia, as a mitigative and as an inclusive measure.  This article and its contents should not be misconstrued as an attempt to contest or belittle the efficacy of other instruments of mitigation. However, this article does debunk the cacophony of decentralization being touted as a panacea for the ills plaguing the system of health care in India.
    
The Two Scenarios
     The scholarship on health information system (HIS) is polarized on their interpretation of the shape of world’s health in general and in India in particular. Scholars with the demographic leaning are inclined to point to the inexorable deterioration and the catastrophic course the world has chosen, partly by default and partly by design. The teeming millions of the world’s major cities and the mounting problems they face - with very little hope of alleviation and relief – are taken as ominous signs of the suicidal course we opted to take. The doomsday cultists, as they are called, blame the generations of men and women for having witlessly ravaged the world’s resources without any passing thought for the posterity.
The source of inspiration for this article is a highly readable book authored by Lomborg (2005). Lomborg, a Statistician by profession, represents the all-is-well school of thinkers, à la utopians. He presents a powerful argument that we, as earth’s inhabitants, are indeed doing well, albeit belatedly. On health, Lomborg was quick to point out that the life expectancy has increased in the industrialized nations of the West and also in developing nations of the world. The increase in life expectancy from 31 years in 1909 to 41 in 1950 and 65 in 1998. As for AIDS claiming heavy toll among humans, he is hopeful that
                             
                             “In the long run, massive AIDS prevention programs such as   
                              Uganda’s show the way, having dramatically lowered prevalence 
                               rates” (2005: 52)
In the same vein, he claims that

                              “…Victory over infectious diseases is clearly demonstrated…. The
                              important killers, pneumonia and tuberculosis have decreased
                              dramatically over the past century …“ (2005:54)

For Lomborg, the conditions of living have considerably improved for the humanity and this has had a telling impact on the survival probabilities of all populations including those of India. The middle-ground approach suggested by the present author is laced with objective criticism of the health reality in India – wherein an attempt is made to pinpoint the desiderata in health policy and its actualization – and a down-to-earth methodology for tackling the same at the community level.
      
 The two contrasting ‘realities’- cataclysm and utopia - captured in the preceding paragraphs, command wider support, though not to the same degree, in the academia.
The Indian Context:
                  “Chennai City has mosquito density of 117/10 man hours and larval density of
                  42/positive dip against the norm of 50-80/10 man hours and 5/positive dip,
                  respectively. Pulianthope, which is zone 3 of the Chennai Corporation has the
                  highest mosquito density of 275/10 man hours and a larval density of 85/
                  positive dip, followed by Tondiarpet with the mosquito density of 159/10 man
                  hours and Triplicane with 128/10 man hours”
                                                                           
                                                                                  - The Hindu, dated 1st February 2007

                        “The wide gap between policy statements, technical prescriptions and
                         actual implementation of the same still persists"
                                                           -    India Health Report, 2003

                       “Health budget was gradually reduced during the period 1988-2001 from
                        56 to 48 per cent”
                                        -  Report of the Independent Commission on Health in India, 1997

                        “New strain of malaria constitutes an old problem with a new challenge”
                                                                                                             -K. Park, 2002
            
The assorted excerpts of assertions featured above paint a grim picture of the Indian, hopelessly trapped in a tragic present and an apocalyptic future. It would appear as though the India, like the ‘cursed world, of the Time and the New Scientists, is fighting a loosing battle against forces of morbidity and mortality – the defeat guaranteed by our own ‘dysfunctional civilization’ and misplaced priorities.  The dooms day is, however, not just round the corner – so it would appear. Metaphorically, the India’s self-defeating course is punctuated with occasional success, bolstering its confidence to knock the challenger – communicable and non-communicable diseases - out of the ring, only to find the challenger springing back into action with a renewed vigor and stratagem. It would also appear that ‘rules of engagement’ would also include ‘know thy enemy’ i.e. awareness about the precipitative and necessary conditions causing illness.  Awareness is a powerful weapon in the armory of the mankind in its relentless battle against forces of morbidity, at all stages. However, if Misra, Chattarjee and Sujatha Rao are to be believed, in our battling strategy we have slighted and under-estimated the power of health education
                      
                      “Health education has always occupied a lower priority in Indian public                     
                       policy. Its allocation under different budget, taken together is not more 
                       than 1- 2 per cent of annual health budget. Lack of information is one of
                       the major barriers to the effective access to services. The pulse polio
                       campaign is an example of how people change behavior in response to
                       information.”

(Mishra et al 2003:64).  Crediting health education as an effective way of enlisting people in the crusade against forces of morbidity, they state
                    “An activity associated with health education is the securing of social support to enable the effective implementation of disease control measures”

(Ibid, P-65). Thus, notwithstanding the proven efficacy of health education, continued lack of adequate emphasis on health education amounts to self-disarming ourselves in the face of a formidable and vengeful foe. The table below presents a picture of dismal apathy towards health education and training over different plan periods. The decreasing investment in the form of percentages spanning over eight Five Year Plans tell their own tale.
Plan Allocation for Health Education and Training in Five Year Plans (in Percentage)

1951-6   1956-61  1961-6   1966-9   1969-74  1974-9   1980-5   1986-91
15.4        16.0        14.1        9.6          8.5          4.8          --             1.3
Source: Health Statistics of India, 1988

That health itself occupies a place nadir in the national agenda becomes apparent from the table below:
Investment in Health (in percentage)

I Plan     II Plan    III Plan  IV Plan  V Plan   VI Plan  VII Plan VIII Plan
3.3          3.0          2.6          2.1          1.9          1.8          1.8          1.7
Source: Economic Survey 1991-02
  
 One begins to surmise that our health policy framers, after all, have their well-thought-out strategy in place and that they do not mind losing a skirmish, having set their eyes on winning their own battle of Plasy! It would even look that our precious little resources are being judiciously marshaled and strategically invested keeping in view the big picture and the ultimate victory! Perhaps reducing the pain of the suffering masses has taken precedence over health education - so one would reason. But then, the following observations of Mishra et al (2003) on the need to intensify rigor in program monitoring would make one suspect whether the systemic failure still plagues various programmes of health.

             “Untimely and inadequate procurement of insecticides.
             Low limits for the payment of wages and non-availability of recurring budgets to engage labor for   spraying operations.
             Lack of systems for the evaluation of insecticides application equipment.  Inadequate monitoring of insecticide resistance against malaria.
             Lack of evidence-based data on vectors responsible for malaria transmission and transmission period
             Lack of evidence for the introduction of new insecticides and      Lack of control on free availability and use of anti-malarials, delayed slide examinations and lack of information on the status of drug resistance”.
             “Untimely and inadequate procurement of insecticides.
             Low limits for the payment of wages and non-availability of recurring budgets to engage labor for spraying operations.
             Lack of systems for the evaluation of insecticides application equipment.  Inadequate monitoring of insecticide resistance against malaria.
             Lack of evidence-based data on vectors responsible for malaria transmission and transmission period
             Lack of evidence for the introduction of new insecticides and
             Lack of control on free availability and use of anti-malarials, delayed slide examinations and lack of information on the status of drug resistance”.

Any discerning reader of statistics could see as to why the alarmists are deeply concerned and sound the same in their typical shrill voice.  The correlation, if not causal connection, between the programmatic failure and the data on mosquito infestation in Chennai quoted from a survey published in ‘The Hindu’ is unmistakable.  Tamilnadu, in general, has been commended as one of the consistently well-performing states in the health front with ‘low endemicity’ (Mishra et al 2003). But Tamilnadu, too, conforms to the all India pattern of not taking recourse to health education, the two exceptions being pulse polio and HIV/AIDS campaigns. Lack of clarity apart, community action is yet another notable lacunae in the whole schema of well-ness programs promoted by the state and private players – a theme I shall return to in the ensuing pages

Epidemiogical Polarization:
Critics of our health and disease prevention policies have sounded yet another note of caution on the oft-bandied ‘Decentralization’. The zeal with which many programs are sought to be decentralized in some states, notably, Uttar Pradesh, Madhya Pradesh, Rajasthan, Bihar and Assam have not brought in significant improvement in health administration and health program implementation (Central Bureau of Health Information, Government of India 1991 & 2001). The BIMARU states, as they are called, have registered low progress on poverty-reduction, in particular and in the economic front, in general. There appears to be a convergence between the low economic index these states have registered and the abysmally poor performance in the area of disease containment. One cannot dismiss this as serendipitous coincidence. The states under reference have not been able to augment their financial resources and are unable to bear the recurring cost on account of program implementation. The central assistance, though sizeable, has to be combined with the state’s resources to ensure the achievement of targets. Thus, there appears to be a polarization among Indian states in disease prevalence and their ability to arrest the same.
       Problems related to health are rooted in political economy and sociology of these states. Understandably, these economically backward states are unequal to the challenge posed by the vectors and unhygienic conditions found in these states. Needless to point out that for these states, health education constitutes the last and the least important item in the states’ agenda. Such states are fit cases for centralized administration of health infrastructure and of health program implementation. However, the central administration with its vast resources – human, expert and financial – would be willing to redistribute its resources so as to reinvigorate health education programs itself is a moot point.  Thus, the far-from satisfactory strides we made in the arena of health in some states could be our Waterloos, but then we have our Plassys as well! One of the useful lines of investigation is – albeit qualitative – the probable relation the body politics may have with the poor performance of these states in the arena of health. Scholarship on politics – from Aristotle through Tocquiville to Lipset - has virtually deified centralization as the hallmark of democracies, paying rich dividends in all fronts of development in the long run!
Community as Social Capital –The Forgotten Cinderella of Health and Vector Management:
Wisdom dictates that in any battle no efforts should be spared in vanquishing a formidable foe. A battle-wise general, in mounting a war strategy, would enlist allies so as to make a short work of his enemies. The war on diseases is currently being fought single-handedly by the state agencies, by alienating the community.  Community’s power and potential in combating vectors remains vastly untapped and, wherever used, under-utilized.  Commenting on the role of local community and its involvement in health programs, Mishra et al (2003) observe that
                     
 “The inclusion of health concerns with water and sanitation programs, adult literacy, poverty alleviation and developmental projects is limited. So is the cooption of local bodies and NGO’s to share responsibility, except in the cases of the leprosy, HIV/AIDS control programs. For example, in a highly community-based and localized programs such as malaria, the involvement of local bodies is almost non-existent – whether in introducing bio-environmental control methods or ensuring compliance to sanitary laws, or providing the required administrative and political leadership.  Such involvement of the community and local bodies, at both village and town levels is emerging as an imperative for effective control of communicable diseases”
  
It is true that no single blueprint for community action is available for replication elsewhere. It is a sociological truism that no two communities are alike. Nor is the magnitude and type of health problem facing communities is the same! A centralized approach, under the circumstances, would not pay dividends. A decentralized strategy aimed at community mobilization leading to collective and concerted action in vector control and disease management has greater probability of achieving the goals and best suited for the epidemiologically polarized regions of the Indian subcontinent.

A Note on Community Resources and Action:
   Sociologists and political scientists have generated vast array of data on the power of the local communities. Professional social workers and social entrepreneurs have carried out path-breaking studies and experiments on community organization and group work (Vasantha Kumaran et al 2004, Kramer and Specht 1971, Henderson et al 1980). But the phrase ‘community involvement’ is often paraphrased to mean ‘community cooption, at best and ‘community cooperation’, at worst. Not infrequently, reports and literature on the role of community in health speak of ‘non-cooperation’ and ‘community apathy’. Lack of awareness, which is often litanously associated with illiteracy, is blamed for the ‘poor response’ of the masses. Praxiologically, the ‘outside’ cooperation is wanting! The community is a passive recipient of the ‘gift of awareness’ from the all-knowledgeable bureaucrat-cum-expert.  The act of receiving and translating and effecting a behavioral modification is understood to mean ‘cooperation’. The follow-up often meant monitoring whether the recipient of the ‘precious knowledge’ takes initiative to actualize the same in day-today routine of his.
    
     To sum up, the article seeks to inform the advocacy research on health care to take note of the lacunae in implementation of health programmes in the much-acclaimed ‘progressive’ states in India and to critiquing of the oft-touted decentralized programme implementation. Even while advocating caution against claims of panaceal decentralization, this article highlights the need to reinforce the health initiatives at the community level in all earnestness.