26 December, 2023

DAY 1

Site 1:

A rural community in Dharamkata, Railway cross, Aliganj

Time: 2:00 pm

Weather conditions: Sunny, 24 degree Celsius

Interview with a 65 year old mother:

The mother introduces me to her two daughters who look at me coyly, enveloped in shawls and headscarves. I am told that they are presently enrolled in academic pursuits, one undertaking a Bachelor of Commerce (B.Com) program and the other pursuing a Bachelor of Arts (B.A). The younger daughter is enrolled in a local institution named 'Karamat,' while the elder one is enrolled in the Indira Gandhi National Open University (IGNOU).

They had attained education up to a specific grade; however, the daughters were compelled to discontinue their schooling due to financial constraints and familial responsibilities. Among the five siblings, each has achieved a certain level of education, notably, the youngest has surpassed the educational attainment of the elder siblings.

Notably, the youngest son, eleven years of age, in the family had been diagnosed with intellectual disability. He experienced a head injury in the past, which underwent treatment for a duration of seven years before being discontinued. Subsequently, during the lockdown imposed in response to the global pandemic, he suffered another injury while frolicking about in the open, unsupervised by his mother. Consequently, his medical treatment was recommenced, with the healthcare procedures being administered at [unknown location] in Balrampur. A series of diagnostic scans were conducted, resulting in a medical bill amounting to 2000 INR, as alleged by the mother.

The mother contends that there is no law of nature that compensates for the damage incurred by the poor. The severity of diseases that are fatefully acquired are not contingent upon the financial status of the sufferer. She says, “Bimaari gareebi dekh ke thodi aati hai” suggesting that diseases don’t discriminate between the rich and the poor. She emphatically claims that she is only actively engaged in ‘working’[1] to secure the necessary resources for the ongoing medical treatment of her son, presently overseen by a neurology specialist at a nearby hospital, with reported efficacy in the administered treatments.

About the living space and the challenges faced by the community

The mother asserts that the initial habitation encompassed makeshift dwellings known as 'jhopadis', or slums within impoverished areas. Subsequent to a catastrophic incident involving a conflagration within the locality, earnest efforts were initiated to reconstruct residential spaces utilizing non-combustible materials such as brick walls and cement. This transition aimed to mitigate fire hazards. This was owing to an unfortunate event which unfolded when an open-air cooking activity resulted in cooking oil splashing onto a nearby automobile, subsequently leading to a vehicular fire that deprived them of a significant portion of their living resources.

The women customarily participate in communal open-air food preparation. The electricity they utilize is acquired through unauthorized means, seen as a 'stolen resource', as it involves the installation of unauthorized electric supply connections known as 'katiyas,' given the absence of conventional metering systems. Despite monetary remuneration for these illicit connections, additional fees are incurred. Moreover, instances of bribery with the electricity suppliers of the area emerge as the community members, at times, are forced to dismantle their own electrical wiring, exacerbating their already precarious situation.

The water provision is sourced from a reservoir or a supply tank and frequently becomes infused with colloidal particles or soil, colloquially referred to as 'baalu' or ‘mitti’. People are compelled to await the sedimentation of particulate matter in the turbid water prior to its consumption for potable purposes.

The basti has some degree of visibility only during the election. It is only amidst the election that concerns are expressed; post-election, however, the matter is relegated to oblivion.

A man, presumed to be the spouse of the interviewee, discreetly acknowledges a pertinent circumstance: the unauthorized occupation of government-owned land by the community. Due to the absence of legal documentation validating their residency, they confront an impending threat of eviction. In the event of such displacement, they would be granted a notice period extending over several months, culminating in the deployment of government-operated bulldozers to dismantle the occupied area. The community asserts the government's lack of provisions for their relocation, instigating a pervasive fear of dispersal to disparate locations in the city, compelling them to seek refuge in rented accommodations that they might not be able to afford.

27 December, 2023

DAY 2

On the following day, I am joined by my friend Diwanker Saxena, a student at Lucknow University studying political science. He proposed a practical approach to ensure earnest data collection: avoiding identification as researchers or curious students, which often leads to unresponsiveness from interviewees. Instead, he recommended presenting ourselves as representatives from an NGO dispatched by the government. I am deeply grateful for his enthusiastic involvement in my project and for his proactive role in asking pertinent questions.

Site 2:

A Tea Stall Vendor in Maansoravar, Sector O

Time: 11 am

Weather conditions: Windy, Feels like 8 degree Celsius

Individuals in attendance engage in labor and various tasks, including 'mistri ka kaam.' Their primary motive for converging at the tea stall is sustenance. A specific case is exemplified by Kumesh Gupta, a resident of Gazipur, who follows in his father's professional footsteps. Within his extended family structure, comprising his spouse and two children, the latter receive education at a private institution, incurring a tuition fee of 220 INR. Although he has successfully completed his formal education, the absence of suitable employment opportunities compelled him to venture into potential business endeavors. In addition to agricultural pursuits ('kheti') within his native village, Kumesh has established a tea stall at the Maansarovar intersection. During the summer months, he operates his stall until 8pm, while in the winter, the stall remains open until 6pm.

In the midst of inclement weather, my colleague and I, bundled up in layers of sweaters, jackets, and mufflers, engaged the tea vendor in a discussion about governmental interventions to alleviate the impact of severe cold and unfavourable weather conditions like untimely rainfall. Specifically, my associate queried the vendor about potential governmental measures for alleviating the impact of cold, such as contemplating a reduction in coal and wood prices. In response, the vendor claimed that there is a prevalent use of 'kande' or cow dung within the village, emphasizing its cost-effectiveness as an alternative source of heat. Regarding uncontrolled precipitation, the tea vendor asserted that the roads become muddy, posing challenges for commuting to and from the area. In response to my colleague's inquiry about Nagar Nigam facilities in his locality, he confirmed their existence. However, despite these amenities, issues persist and escalate, especially during outbreaks of diseases like dengue and malaria.

Curious about the source of these problems, we questioned the tea vendor about his beliefs. Inquiring about the temples he frequents, he mentioned a nearby mandir (“Balaji ka Mandir”), which he visits every Tuesday. He expressed that his sole pleas to god are for the retention of his dignity and respect in the face of adversities (“maan samaan baccha rahe”), emphasizing that he harbors no ill will towards anyone. (“bura kisi ka soche na, bura kare na.”)

 A slum community in Maansarovar

Time: 11:53 am

Weather conditions: Windy, Feels like 8-10 degree Celsius

As we approach a community in the slums of Maansarovar, located in not too great an expanse of land beside the busy road where we interviewed the tea stall vendor, a group of young children welcomes us with wary eyes. We direct our inquiries to them regarding the extent to which they are benefiting from government policies tailored to their demographic. Despite receiving no response, we specifically inquire about their access to education facilities. With still no answer, we urge them to summon their elders. Subsequently, one child departs to inform the elders that two guests have arrived to engage in a discussion with them.

Observing the children’s behaviour, my colleague remarks to me that it becomes apparent that they harbor a sense of suspicion and curiosity about our intentions, the subject of our conversation, and whether they can anticipate any form of assistance from us.

After a brief interval, a woman named Ajoria, aged 40, extends a welcoming greeting. My colleague engages her in conversation, inquiring about any assistance the community has received from local MLAs or MPs to combat the cold. In response, Ajoria emphatically states that there has been no such support. She reveals that only individuals of influence occasionally distribute blankets during significant celebratory events or festivities, but notably, no direct aid is received from the government.

During the interaction, my colleague inquires about the community's involvement with Manrega and pension schemes. The residents affirm that they have indeed received panjikaran from Manrega and are beneficiaries of pensions. The conversation then shifts to the possession of Ayushmaan Bharat Cards, through which they can access government facilities.

As the discussion delves into the occupational hazards faced by these individuals due to their mechanical work, one resident, ChotuLal, steps forward. He reveals a part of his chest afflicted with a peculiar skin disease marked by black spots. ChotuLal recounts his futile attempts to seek a cure, undergoing numerous tests that drained his already precarious financial situation. The residents express their discontent with the absence of effective remedies, noting that even the Bihari doctor in Aurangabad “ghodachaap doctor (sic)” they rely on for minor medical issues fails to provide satisfactory solutions. Adding a touch of humor, my colleague questions the authenticity of a nearby Bihari doctor providing free medical services, urging the residents to consider his medical credentials critically. ChotuLal, seeking treatment for his skin ailment, goes shares his experience at LokBandhu at length, where he received a tablet without undergoing any tests. Skeptical of its efficacy, he expresses frustration over the financial burden of repeated tests with no guaranteed cure, leaving him unsure of where to turn for help.

Continuing the discussion, my colleague explores the community's spiritual practices. He inquires about the gods they pray to and the nature of their prayers. The community reveals a devotion to Mahadeva, praying for daily sustenance, freedom from pain and distress, the safety of their children, and the fulfillment of everyone's wishes, not just their own.

28 December, 2023

 DAY 3

Site 3:

A rural community in Aurangabad, Khalsa Gaon

Time: 12:35 pm

Weather conditions: Windy, Feels like 10 degree Celsius

Bhailal, a man with a family of six including his wife and children, warmly greets us. Despite his profession as a painter, he often finds himself compelled to engage in manual labor due to the scarcity of work opportunities. He grapples with the challenges of providing for his family, particularly as his parents battle ongoing illnesses requiring continuous treatment. Despite the hardships, he ensures his children are vaccinated against potential illnesses.

In terms of sustenance, Bhailal relies on rations provided by a local household. However, he expresses dissatisfaction with the limited provisions, consisting solely of rice without essentials like oil, lentils, salt, or wheat. His ration card, specific to this locality, restricts him from accessing provisions elsewhere.

Adjacent to the community stands a temple, where Bhailal seeks solace and makes earnest pleas to the divine. His prayers are simple yet poignant - for consistent employment and a sustainable source of income to support his family and provide his children with an education, hoping they won't inherit his struggles.

Amidst our conversation with Bhailal, we notice a few hamsters, a goat, and a chicken, revealing a glimpse into their domestic life. Bhailal mentions his daughter's fondness for the hamsters, while his wife tolerates them as long as they steer clear of their food.

As Bhailal guides us through their colony, we observe sewage channels intertwining the settlement, alongside open-air waste dumps attracting flies and numerous insects. Despite a water tank provided, Bhailal showcases the dire state of water contamination, where the drinking water remains barely acceptable while water for other purposes emits a foul odor.

[1] The working involves serving as househelp and cleaning toilets for urban-dwellers closeby. I was accompanied by a househelp of my own who was personally familiar with the community. The mother claims to have made her acquaintance before.