this article published in papular weekly magazine in Urdu AALAMI SAHARA (Sahara media group)Wednesday, October 19, 2011
TALEEMI NIZAM KA GIRTA GRAPH
this article published in papular weekly magazine in Urdu AALAMI SAHARA (Sahara media group)
Tuesday, October 18, 2011
Salamat wadi in Kupwara wants a School building
Kupwara, Aug 18 (ANI): Salamat wadi is really a quaint little village tucked away in Karalpura block in the border district of Kupwara in Kashmir. I chanced upon this in my travels in this region which is in focus for strategic reasons but very little is in known about how people live, what their problems are and their aspirations for development.
It was a lovely morning, the snow-covered mountains surrounding the village, the birch trees reflecting the gentle sunshine.
As I walked around, strains of a poem, which I had heard in my childhood, wafted through the morning breeze. It seemed to me, that about a hundred children were reciting the words already etched in my heart and mind "'Lab pe aati hai dua ban ke tamanna meri... zindagi shamma ki soorat ho khudaya meri... Zindagi ho meri parwane ki soorat yaa rab... Ilm ki shamma se ho mujhko mohabbat yaa rab...'
The words of the gifted poet Allama Iqbal probably resound in the hearts of all Indians and do not require a translation. Still for the few uninitiated, they evoke a sense of a great desire for learning, for spreading the light of knowledge.
Specifically translated it would read as " Let my life be like a light, like a being which is attracted to light... I have this great love for learning, my lord..."
Then I came across the group of children. They were queued up according to their ages or classes I presumed. I realised that I had just come walking upto a school. I learnt that children here are an enthused bunch. They would land up way before school officially opens and sit around the compound, on rocks and stones, waiting for their teachers to begin the day.
What a far cry from students in metros and cities. I do not recall seeing that longing, that energy to go to school for learning! Even without fully understanding the import of Iqbal's poem, which they recite, every morning, they were living its essence! What struck me was the moment, its appropriateness. Iqbal who lived in the beginning of this century hailed from Kashmir and today, a new generation is not just reciting his poems but also probably ingraining the meaning into their young lives.
After the prayers, the teachers armed with blackboards walked across the open ground, which was essentially just rough land surrounding the school building. By no stretch of imagination, can it be called a playground.
Placing these blackboards against the walls of nearby houses, students were divided according to their class and studies began. I was quizzed at why they continued to stand in the open despite a building that I could see at a distance.
A stream was flowing nearby, its waters making a gurgling sound. Quite delightful I thought, what a novel way of conducting classes, in the lap of nature! Except that in this school run by the Sarva Shiksha Abhiyan (SSA), this was not a matter of choice but circumstance. realised that both the rooms of the school building were in effect unusable for teaching. One was used as an office while the other was stocked with supplies and items required for making the mandatory Mid-Day meal. I noticed that children had got jute mats or 'boriya' from their homes. They fell into a familiar routine, placing their footwear beneath it and squatting on these mats.
Somehow the words of Iqbal's poem again came to my mind 'Ho mere dam se yoonhi mere watan ki zeenat... jis tarah phool se hoti hai chaman ki zeenat'. (May my life bring beauty to my land.... as flowers make the garden beautiful.)
Sadly this yearning by the students to study, the commitment of the teachers was not matched by infrastructure and support by the government. Why on earth should students anywhere in this country study in the open, never mind the poetic appeal?
Why cannot school buildings especially under the much-touted SSA be adequately constructed to cater to the needs of the students? And of course have space for administrative and other official work as well. I learnt that the land for building the school had been donated by Muhammad Gulzar Shah a villager, who himself is not well-off. He lives in a small ramshackle building with his five children.
What moved Gulzar Shah to donate this piece of land, when he himself is not a rich landowner? Obviously, it is his spirit which wants to see the children of his village being educated, the desire to contribute to the 'Ilm ki shamma' or the light of learning, so evocative in Iqbal's poem.
It was his form of service for the community and indeed the cause of education in this little known block of the border district. The same spirit reflects in the young Sarpanch, Mohd Basheer Ahmad Mir, only 25 years old. He is committed to the welfare of the region which he rues is still backward. He is proud of Muhammad Gulzar Shah and his generous move towards school education. Says Mir that this move has drawn the attention of the local MLA Mir Saifullah who has promised to donate Rs. 2 lakh for renovating the school.hange is happening gradually, driven essentially by efforts of the local community and of course the redoubtable spirit of the young students. The Sarpanch recalls how the school came up " In 1996, the foundation of a primary school was laid in our village. Before that the students used to walk 2 km to another school.
From 80 students, the numbers have been increasing and the school was upgraded to upper primary school in 2002. Again for a third time, it was upgraded into a middle school."
Still he feels the response from the government has been sorely inadequate. "Today, about 200 children come to this school, yet it continues with only the two rooms that had been constructed initially", he rues.
The children, indeed the people of Salamat wadi have spoken, they have demonstrated their strong spirit to learn, to teach, to create an environment where education can open up young lives.
The Charkha Development Communication Network says the government should keep in step with the momentum and match the dynamism of the people. By Mohd Anis ur Rahman Khan (ANI)
It was a lovely morning, the snow-covered mountains surrounding the village, the birch trees reflecting the gentle sunshine.
As I walked around, strains of a poem, which I had heard in my childhood, wafted through the morning breeze. It seemed to me, that about a hundred children were reciting the words already etched in my heart and mind "'Lab pe aati hai dua ban ke tamanna meri... zindagi shamma ki soorat ho khudaya meri... Zindagi ho meri parwane ki soorat yaa rab... Ilm ki shamma se ho mujhko mohabbat yaa rab...'
The words of the gifted poet Allama Iqbal probably resound in the hearts of all Indians and do not require a translation. Still for the few uninitiated, they evoke a sense of a great desire for learning, for spreading the light of knowledge.
Specifically translated it would read as " Let my life be like a light, like a being which is attracted to light... I have this great love for learning, my lord..."Then I came across the group of children. They were queued up according to their ages or classes I presumed. I realised that I had just come walking upto a school. I learnt that children here are an enthused bunch. They would land up way before school officially opens and sit around the compound, on rocks and stones, waiting for their teachers to begin the day.
What a far cry from students in metros and cities. I do not recall seeing that longing, that energy to go to school for learning! Even without fully understanding the import of Iqbal's poem, which they recite, every morning, they were living its essence! What struck me was the moment, its appropriateness. Iqbal who lived in the beginning of this century hailed from Kashmir and today, a new generation is not just reciting his poems but also probably ingraining the meaning into their young lives.
After the prayers, the teachers armed with blackboards walked across the open ground, which was essentially just rough land surrounding the school building. By no stretch of imagination, can it be called a playground.
Placing these blackboards against the walls of nearby houses, students were divided according to their class and studies began. I was quizzed at why they continued to stand in the open despite a building that I could see at a distance.
A stream was flowing nearby, its waters making a gurgling sound. Quite delightful I thought, what a novel way of conducting classes, in the lap of nature! Except that in this school run by the Sarva Shiksha Abhiyan (SSA), this was not a matter of choice but circumstance. realised that both the rooms of the school building were in effect unusable for teaching. One was used as an office while the other was stocked with supplies and items required for making the mandatory Mid-Day meal. I noticed that children had got jute mats or 'boriya' from their homes. They fell into a familiar routine, placing their footwear beneath it and squatting on these mats.
Somehow the words of Iqbal's poem again came to my mind 'Ho mere dam se yoonhi mere watan ki zeenat... jis tarah phool se hoti hai chaman ki zeenat'. (May my life bring beauty to my land.... as flowers make the garden beautiful.)
Sadly this yearning by the students to study, the commitment of the teachers was not matched by infrastructure and support by the government. Why on earth should students anywhere in this country study in the open, never mind the poetic appeal?
Why cannot school buildings especially under the much-touted SSA be adequately constructed to cater to the needs of the students? And of course have space for administrative and other official work as well. I learnt that the land for building the school had been donated by Muhammad Gulzar Shah a villager, who himself is not well-off. He lives in a small ramshackle building with his five children.
What moved Gulzar Shah to donate this piece of land, when he himself is not a rich landowner? Obviously, it is his spirit which wants to see the children of his village being educated, the desire to contribute to the 'Ilm ki shamma' or the light of learning, so evocative in Iqbal's poem.
It was his form of service for the community and indeed the cause of education in this little known block of the border district. The same spirit reflects in the young Sarpanch, Mohd Basheer Ahmad Mir, only 25 years old. He is committed to the welfare of the region which he rues is still backward. He is proud of Muhammad Gulzar Shah and his generous move towards school education. Says Mir that this move has drawn the attention of the local MLA Mir Saifullah who has promised to donate Rs. 2 lakh for renovating the school.hange is happening gradually, driven essentially by efforts of the local community and of course the redoubtable spirit of the young students. The Sarpanch recalls how the school came up " In 1996, the foundation of a primary school was laid in our village. Before that the students used to walk 2 km to another school.
From 80 students, the numbers have been increasing and the school was upgraded to upper primary school in 2002. Again for a third time, it was upgraded into a middle school."
Still he feels the response from the government has been sorely inadequate. "Today, about 200 children come to this school, yet it continues with only the two rooms that had been constructed initially", he rues.
The children, indeed the people of Salamat wadi have spoken, they have demonstrated their strong spirit to learn, to teach, to create an environment where education can open up young lives.
The Charkha Development Communication Network says the government should keep in step with the momentum and match the dynamism of the people. By Mohd Anis ur Rahman Khan (ANI)
पंचायती व्यवस्था ने बदला कश्मीरी समाज का नजरिया
आंतकवाद से ग्रसित कश्मीर की फिज़ा में धीरे-धीरे बदलाव के संकेत आ रहे हैं। अवाम बदूंक की बजाए लोकतंत्र का समर्थन करने लगी है। इसका सबूत देने के लिए करीब तीन महीने पहले संपन्न हुए पंचायत चुनाव और उसके बाद के सामाजिक बदलाव ही काफी हैं। लगभग दस साल के लंबे अर्से बाद हुए इस चुनाव में बड़ी संख्या में लोग घरों से निकलकर वोट डालने आए थे। इसका एक प्रमुख कारण यह भी था कि कश्मीरियों का यह विश्वास हो चला है कि इसके माध्यम से उनकी समस्याओं का हल हो सकता है। खास बात यह रही कि घाटी के कुछ मुस्लिम बहुल इलाकों में मुस्लिम उम्मीदवारों के बावजूद लोगों ने पंच और सरपंच जैसे महत्वपूर्ण पदों पर हिंदु उम्मीदवार को चुना। जो इस बात का संकेत था कि कश्मीरी भी बिना भेदभाव के अपने जन्नत नजीर
का विकास चाहते हैं। शांतिपूर्ण और भारी मतदान कर घाटी के अवाम ने गेंद राज्य सरकार के पाले में डाल दिया। जो लगातार दावा कर रही थी कि ग्रामीण क्षेत्रों की समस्याओं का समाधान पंचायत में ही निहित है और अगर पंचायत चुनाव सफल हुए तो उन्हें अधिकार प्रदान किए जाएंगे। हालांकि चुनाव से पहले इस बात का जमकर दुश्प्रचार किया गया कि पंचायत अधिकारविहीन होगी और लोगों को मायूसी के अलावा कुछ हासिल नहीं होगा। लेकिन चुनाव के कुछ माह बाद मुख्यमंत्री उमर अब्दुल्ला ने पंचायत को अधिकार देने का वादा पूरा कर अपनी सरकार की मंशा साफ कर दिया।
बहरहाल पंचायत चुनाव के तीन महीने बाद हालात का जायजा लें तो कहीं न कहीं यह साफ होता जा रहा है कि कश्मीरी समाज को लोकतंत्र रास आने लगा है। उन्हें इस बात का अंदाजा होने लगा है कि हर मुद्दे का समाधान बंदूक और पत्थर में नहीं बल्कि लोकतांत्रिक प्रक्रिया में है। वास्तव में पंचायत चुनाव ने कश्मीर के ग्रामीण क्षेत्रों की दशा और दिशा को बदल दिया है। इसके माध्यम से अब अपने अधिकार के प्रति उनमें जागरूकता आ चुकी है। पहले जहां लोग सरकारी कामों में कोई खास दिलचस्पी नहीं लेते थे। वहीं अब स्थानीय स्तर पर होने वाले कार्यों में उनकी भागीदारी देखी जा सकती है। आंगनबाड़ी, जनवितरण प्रणाली, प्राथमिक स्वास्थ्य केंद्र तथा स्कूली कामों में बढ़चढ़ कर भाग लेते हैं और अपने पंचायत प्रतिनिधि से हिसाब किताब भी मांगने में संकोच नहीं करते हैं। इसका एक ताजा उदाहरण कुपवाड़ा जिला अंतर्गत सलामतवाड़ी गांव है जहां कुछ दिनों पहले खबर आई थी कि गांव के एक चौकीदार की तत्परता से आंगनबाड़ी केंद्र में हो रहे घपले का पर्दाफाश हुआ। जो सुपरवाइजर की मिलीभगत से पिछले कई सालों से धड़ल्ले से चल रहा था। खास बात यह है कि अधिकारों के प्रति जागरूक नहीं होने के कारण इस छोटे से गांव के अंदर हो रहे घपले की तरफ पहले कभी किसी ने ध्यान नहीं दिया था। इसी तरह दर्दपूरा जिसे अक्सर ”विधवाओं का गांव” के नाम से भी जाना जाता है, यहां बुनियादी सुविधाओं का भी घोर अभाव था। पाकिस्तानी सीमा से सटे इस आखिरी मानव बस्ती में न तो परिवहन का कोई साधन था और न ही गांव वाले जनवितरण प्रणाली का लाभ उठा पाते थे। लेकिन अब पंचायत चुनाव के बाद यहां का मंजर कुछ और हो चुका है। पंचायत के माध्यम से लोगों को सरकारी सुविधाओं का लाभ पहुंचने लगा है। विधवाओं को भत्ता तथा बुढ़ों को पेंशन मिलने लगी है जो पहले कभी मयस्सर नहीं था। इतना ही नहीं स्वंय गांव वाले न सिर्फ सरकारी स्कीमों का फायदा उठा रहे हैं बल्कि अपने अधिकारों के उपयोग के प्रति भी जागरूक हो चुके हैं। पंचायत की कोशिशों से पहली बार इस गांव से सीधे राजधानी श्रीनगर तक बस सर्विस षुरू हो गई तथा लोगों को जनवितरण प्रणाली का भरपूर लाभ भी मिलने लगा है।
वास्तव में पंचायत के गठन के बाद कश्मीर के ग्रामीण क्षेत्रों में हो रहे बदलाव के पीछे अन्य कारणों में एक जो सबसे अहम है वह है युवाओं की भागीदारी। इस बार के पंचायत चुनाव में बड़ी संख्या में नौजवानों ने हिस्सा लिया और जीते। जिनकी आंखों में अपने क्षेत्र के विकास का सपना पलबढ़ रहा था। उनके इसी जोश और जज्बे ने राज्य में पंचायत को सशक्त बना दिया है। उदाहरण के तौर पर कुपवाड़ा जिला अंतर्गत सलामतवाड़ी से चुने गए पंच बषीर अहमद पीर और सरपंच अहमद मीर दोनों ही जनप्रतिनिधि 24-25 साल के युवा हैं। यही कारण है कि आज इस गांव के लोग सरकारी स्कीमों का भरपूर फायदा उठा रहे हैं। यहां तक कि गांव में होने वाले छोटे मोटे झगड़ों का निपटारा भी पुलिस थानों की बजाए पंचायत में ही कर लिया जाता है। इन नौजवान जनप्रतिनिधियों की कोषिषों की बदौलत मनरेगा के तहत लोगों को पहले से ज्यादा काम मिलने लगा है।
हालांकि पंचायतों को दिए जाने वाले अधिकारों को सीमित करने का राज्य सरकार पर विधायकों की तरफ से ही दबाब था जो अपने अधिकारों को उनके साथ बांटने के लिए तैयार नहीं थे। अधिकारों के इस विकेंद्रीयकरण के साथ उन्हें अपने क्षेत्र में अपना ही दबदबा खत्म होने का खतरा नजर आने लगा था। बहरहाल पंचायत को अधिकार प्रदान कर उमर अब्दुल्ला सरकार और जनता के बीच रिष्ते मजबूत हुए हैं। जनता के इसी विश्वास ने ही उन्हें अपनों और विपक्षों के बनाए चक्रव्यूह से बाहर निकाला है जो उन्हें राज्य का कमजोर और जनता का विश्वास खो देने वाला मुख्यमंत्री साबित करने के सारे अस्त्र इस्तेमाल कर चुके थे। लेकिन कुल मिलाकर एक बात सच साबित हुई है कि पंचायती व्यवस्था से कश्मीर की ग्रामीण जनता का जहां सरकार पर विश्वास बढ़ा है वहीं सरकारी अफसरों को भी अपने फर्ज का बखूबी अहसास हो चुका है। (चरखा फीचर्स)
का विकास चाहते हैं। शांतिपूर्ण और भारी मतदान कर घाटी के अवाम ने गेंद राज्य सरकार के पाले में डाल दिया। जो लगातार दावा कर रही थी कि ग्रामीण क्षेत्रों की समस्याओं का समाधान पंचायत में ही निहित है और अगर पंचायत चुनाव सफल हुए तो उन्हें अधिकार प्रदान किए जाएंगे। हालांकि चुनाव से पहले इस बात का जमकर दुश्प्रचार किया गया कि पंचायत अधिकारविहीन होगी और लोगों को मायूसी के अलावा कुछ हासिल नहीं होगा। लेकिन चुनाव के कुछ माह बाद मुख्यमंत्री उमर अब्दुल्ला ने पंचायत को अधिकार देने का वादा पूरा कर अपनी सरकार की मंशा साफ कर दिया।बहरहाल पंचायत चुनाव के तीन महीने बाद हालात का जायजा लें तो कहीं न कहीं यह साफ होता जा रहा है कि कश्मीरी समाज को लोकतंत्र रास आने लगा है। उन्हें इस बात का अंदाजा होने लगा है कि हर मुद्दे का समाधान बंदूक और पत्थर में नहीं बल्कि लोकतांत्रिक प्रक्रिया में है। वास्तव में पंचायत चुनाव ने कश्मीर के ग्रामीण क्षेत्रों की दशा और दिशा को बदल दिया है। इसके माध्यम से अब अपने अधिकार के प्रति उनमें जागरूकता आ चुकी है। पहले जहां लोग सरकारी कामों में कोई खास दिलचस्पी नहीं लेते थे। वहीं अब स्थानीय स्तर पर होने वाले कार्यों में उनकी भागीदारी देखी जा सकती है। आंगनबाड़ी, जनवितरण प्रणाली, प्राथमिक स्वास्थ्य केंद्र तथा स्कूली कामों में बढ़चढ़ कर भाग लेते हैं और अपने पंचायत प्रतिनिधि से हिसाब किताब भी मांगने में संकोच नहीं करते हैं। इसका एक ताजा उदाहरण कुपवाड़ा जिला अंतर्गत सलामतवाड़ी गांव है जहां कुछ दिनों पहले खबर आई थी कि गांव के एक चौकीदार की तत्परता से आंगनबाड़ी केंद्र में हो रहे घपले का पर्दाफाश हुआ। जो सुपरवाइजर की मिलीभगत से पिछले कई सालों से धड़ल्ले से चल रहा था। खास बात यह है कि अधिकारों के प्रति जागरूक नहीं होने के कारण इस छोटे से गांव के अंदर हो रहे घपले की तरफ पहले कभी किसी ने ध्यान नहीं दिया था। इसी तरह दर्दपूरा जिसे अक्सर ”विधवाओं का गांव” के नाम से भी जाना जाता है, यहां बुनियादी सुविधाओं का भी घोर अभाव था। पाकिस्तानी सीमा से सटे इस आखिरी मानव बस्ती में न तो परिवहन का कोई साधन था और न ही गांव वाले जनवितरण प्रणाली का लाभ उठा पाते थे। लेकिन अब पंचायत चुनाव के बाद यहां का मंजर कुछ और हो चुका है। पंचायत के माध्यम से लोगों को सरकारी सुविधाओं का लाभ पहुंचने लगा है। विधवाओं को भत्ता तथा बुढ़ों को पेंशन मिलने लगी है जो पहले कभी मयस्सर नहीं था। इतना ही नहीं स्वंय गांव वाले न सिर्फ सरकारी स्कीमों का फायदा उठा रहे हैं बल्कि अपने अधिकारों के उपयोग के प्रति भी जागरूक हो चुके हैं। पंचायत की कोशिशों से पहली बार इस गांव से सीधे राजधानी श्रीनगर तक बस सर्विस षुरू हो गई तथा लोगों को जनवितरण प्रणाली का भरपूर लाभ भी मिलने लगा है।
वास्तव में पंचायत के गठन के बाद कश्मीर के ग्रामीण क्षेत्रों में हो रहे बदलाव के पीछे अन्य कारणों में एक जो सबसे अहम है वह है युवाओं की भागीदारी। इस बार के पंचायत चुनाव में बड़ी संख्या में नौजवानों ने हिस्सा लिया और जीते। जिनकी आंखों में अपने क्षेत्र के विकास का सपना पलबढ़ रहा था। उनके इसी जोश और जज्बे ने राज्य में पंचायत को सशक्त बना दिया है। उदाहरण के तौर पर कुपवाड़ा जिला अंतर्गत सलामतवाड़ी से चुने गए पंच बषीर अहमद पीर और सरपंच अहमद मीर दोनों ही जनप्रतिनिधि 24-25 साल के युवा हैं। यही कारण है कि आज इस गांव के लोग सरकारी स्कीमों का भरपूर फायदा उठा रहे हैं। यहां तक कि गांव में होने वाले छोटे मोटे झगड़ों का निपटारा भी पुलिस थानों की बजाए पंचायत में ही कर लिया जाता है। इन नौजवान जनप्रतिनिधियों की कोषिषों की बदौलत मनरेगा के तहत लोगों को पहले से ज्यादा काम मिलने लगा है।
हालांकि पंचायतों को दिए जाने वाले अधिकारों को सीमित करने का राज्य सरकार पर विधायकों की तरफ से ही दबाब था जो अपने अधिकारों को उनके साथ बांटने के लिए तैयार नहीं थे। अधिकारों के इस विकेंद्रीयकरण के साथ उन्हें अपने क्षेत्र में अपना ही दबदबा खत्म होने का खतरा नजर आने लगा था। बहरहाल पंचायत को अधिकार प्रदान कर उमर अब्दुल्ला सरकार और जनता के बीच रिष्ते मजबूत हुए हैं। जनता के इसी विश्वास ने ही उन्हें अपनों और विपक्षों के बनाए चक्रव्यूह से बाहर निकाला है जो उन्हें राज्य का कमजोर और जनता का विश्वास खो देने वाला मुख्यमंत्री साबित करने के सारे अस्त्र इस्तेमाल कर चुके थे। लेकिन कुल मिलाकर एक बात सच साबित हुई है कि पंचायती व्यवस्था से कश्मीर की ग्रामीण जनता का जहां सरकार पर विश्वास बढ़ा है वहीं सरकारी अफसरों को भी अपने फर्ज का बखूबी अहसास हो चुका है। (चरखा फीचर्स)
http://www.pravakta.com/archives/31126 इस स्टोरी को आप प्रवक्ता डाट काम पर भी पढ़ सकते हैं। जिसका लिंक मैंने लगा दिया है.
Saturday, April 9, 2011
Muslim artisans in Lucknow languish
Muslim artisans in the historical city of Lucknow, famed for its rich cultural and historical heritage, its delectable cuisine and its ''tehzeeb'' drawn from the glorious traditions of ''Nawabs'', are languishing due to neglect.
According to 2001 Census, the total population of Lucknow is 36, 45,509 of which 26 per cent are Muslims, who are mostly involved in a variety of crafts like kite making, ''manjha'' making, while others work on more intricate craft like gold and silver jewellery, embroidery like the famed ''chikankari'' and of course the exquisite '' Zardozi'', using of gold and silver thread.
The rulers of the region patronized these art forms over centuries. Today these artisans find themselves excluded from this charmed world. Their world while creating works of intricate beauty is stark, even bleak. Development processes, which would allow them to have a quality of life bypasses them and market processes are not geared to provide them remunerative prices for their labour and talent.
50-years-old Abdul Basit sums up the travails of the community: "I live in Yaseen Ganj, Balaganj, Chowk, and I grew up with a needle and muthiya (a tool for Zardozi embroidery). We were very poor and could not go to school. Even today, I am not able to earn enough to send my children to school. I have to see to their daily needs and later to marry them off. Zardozi does not attract the money it used to."
"Inflation and the growing needs of my family have reduced the value of money. With age, the speed of my Zardozi work has suffered, as it required to be done minutely. It requires a firm grip and a clear vision. I am losing both fast. I don''t get much work now. I am very worried and don''t know how to feed my family," Basit adds.
Even for ''karigars'' in the prime of youth, the going is tough. For an eight- hour work referred to as ''Ek Nafri'' their painstaking work which causes heavy strain on the eye and hand muscles for they get a paltry sum of Rs. 80-90.
For women, it is even worse. Hajji Hurmat Ali, one of the artisans says, "Our women and girls work for 8-10 hours on a Benarsi Sari and what they get is only Rs. 25-30." Compare this with the rate of labour under Mahatma Gandhi National Rural Employment Guarantee Act (MNREGA) and the difference is stark.
Even within the unorganized sector, the ''karigars'' of Lucknow remain a community without a voice, largely unaware of their rights or the ability to mobilize on common issues for their betterment. Abdus-Subhan, who lives in the area, bemoans this " Even the rickshaw pullers have an organization to safeguard their rights; we don''t have any such organization that can fight for us. Years back, there was an organization whose members used to collect two rupees each from us. But now I don''t know where they are, their members are nowhere to be seen."
Interestingly, the Imam of the mohallah Qari Burhanuddin Rizvi is concerned about the situation particularly of the children of the zardozi workers. He says "Please look around the mohallah and you will find
children who should have been in ''madrasas'' or schools working in embroidery units. The hands, which should have held a pen and notebook are working with a needle and muthiya."The Imam is aware of the Central Government''s move to make education compulsory and free till the age of 14 and is pained by the fact that it has done nothing for the children of his mohallah. For his part, he holds classes in the mosque for Urdu and basic religious practices, but is conscious of the fact that this will not suffice for their lives to move ahead.
What is ironical is that Ministry of Textiles under the Central Government has a slew of programmes existing to better the lot of these ''karigars'', but the tragedy is that it does not reach them. The Rajeev Gandhi Shilpi Swasthya Bima Yojna for instance would provide medical facilities for the poor artisan and his family till the age of 80.
If an artisan dies, the family would get insurance of Rs. one lakh. The Jan Shri Bima Yojna provides insurance cover in the event of death by natural causes and the Shiksha Sahyog Yojna provides resources for children''s education. Yet on the ground, there is very little evidence of these programmes working. Is this then the bitter legacy of the renowned artisans of Lucknow, known for their exquisite craftsmanship for a discerning customer in markets both in India and abroad?
In a sense, the situation has come about through a combination of forces, both social and economic, which is continuing to keep the artisans in penury, in neglect. The lack of awareness, of a lack of cohesiveness to unite under a common cause, the ability to make them heard at a public platform.
The upcoming Assembly elections in the State could be a time of reckoning, not only for the impoverished artisans, but for the political agenda of the State to be redefined, to be inclusive
Charkha Development Communication network feels that the Muslim ''karigars'' of Lucknow remain a community without a voice, largely unaware of their rights or the ability to mobilize on common issues for their betterment.
-----ANI
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