Creating Leaders from Poor and Marginalised Social Groups: Grassroots Leadership Development Programme, CORO, Mumbai (Part 2)
By V Santhakumar and S Das Antoni Arokianathan of University-Practice Connect jointly with the leaders of CORO
Read Part 1
GLDP versus regular higher education
Is it correct to compare GLDP with regular higher education programmes? Though the entrants to GLDP may not be as qualified or proficient in formal education, the kind of proficiencies which are aimed at (and achieved through) GLDP are similar to those that are part of any good quality higher education programme. For example, leadership programmes are usually conducted in institutes of higher education. Hence, it is legitimate to acknowledge GLDP as a higher education programme. This is when the regular higher education programmes in India are not as successful in creating reflective leaders, especially from the poor and marginalised groups. What could be the reasons?
Due to the signalling role of higher education, students try to acquire it mainly for degrees (which may help address the information asymmetry in labour markets), and this has reduced the importance of the content of higher education. The training in specific academic disciplines (which aim at transferring a universally valid knowledge base of each discipline), has reduced the connection between what is taught in universities/colleges and the real-life contexts of students, especially those in countries like India. Though critical reflection of self and the challenges in one’s social context can be an indirect outcome of formal higher education, these are not aimed at explicitly in many degree programmes and are rarely achieved in reality. The willingness to act and effect change in social contexts is part of only a small set of higher education programmes in countries like India. Hence, GLDP, which can be considered a form of higher education, is much more effective socially than many degree programmes in universities and colleges.
Education for development practitioners: Lessons for CORO
The new generation of leaders who are trained through GLDP has not taken up what they are currently doing as an intentional choice. Their circumstances led them to what they have done or are currently doing. However, the education that they received at CORO has enabled them to perform these tasks reflectively and proficiently. Hence, education through GLDP has created a set of informed leaders who are working consistently in their social contexts.
It is these leaders who can be the backbone of the social actions of organisations like CORO. They are an integral part of the contexts where such actions are urgently needed. Hence, non-formal adult education programmes like GLDP which can enhance their capacities or the knowledge content of social actions are critically needed in India.
Formal education (degree programmes) for the creation of development practitioners may attract a lot more freshers due to their ability to devote time to full-time education. (This opportunity cost is important even if the education is free). Moreover, such programmes have certain entry requirements (like writing a competitive examination in English or educational achievements) for which youngsters from poor and marginalised groups may not qualify. Hence, it is not surprising that these programmes attract more students from the middle class.
The students who receive a formal education, however, may not take up work in grassroots organisations on a consistent basis. They may be discouraged from participating in social actions for change in contexts where poverty and discrimination prevail. A majority of them may look for jobs that fulfil their middle-class aspirations. This can be a challenge for universities or institutes with a specific social purpose like Azim Premji University or Institute of Rural Management, Anand.
The educational experience of CORO informs that these universities/institutes should involve themselves more in the education of those who are likely to become social actors in their own contexts. Though CORO has conducted this programme by and large on its own, there may be benefits in collaborations between them and universities, such as Azim Premji University, in designing the content and delivery of such an education programme. The insights from research and/or disciplinary understanding that are available in university settings can be combined with the grassroots connection and understanding of organisations like CORO to prepare effective education programmes for development practitioners. One such aspect is discussed in the following section.
Critical reflection on GLDP’s educational content
The UPC team has looked at the work of two organisations which have similarities with CORO. The first one is Malar in the Kanyakumari district. Its similarity with CORO is that both came into existence for the National Literacy Mission. Malaria expanded and diversified into micro-finance after the initial focus on literacy. It has created self-help groups (SHGs) and financial resources for lending among its members. The repayment of loans is ensured through peer support. The organisation started as a radical one advocating social change. However, when we assessed it, the focus on social change had somewhat blurred and most of the effort and time of the key organisers were being directed at ensuring the financial viability of the organisation through micro-finance.
There was a genuine reason for Malar to work on SHGs and peer-based lending since people were poor and unable to get enough capital from banks. Though this operation is somewhat successful, the reduced focus on critical reflection (say, that on gender relations) is leading to an increased burden on women. They may take more loans for both consumption and livelihood, and it enhances their indebtedness. A part of the money is used for paying dowry for the marriage of daughters, and this is again strengthening the existing patriarchy and gender unfreedom of the newer generation of women. Though the attempt of the organisation to address the problem of the lack of access to capital is laudable, the reduced focus on a critical reflection of the self and society may strengthen the regressive practices that perpetuate.
The other organisation that UPC has analysed is Self Employed Women’s Association (SEWA), Gujarat. It is a trade union of women workers. Most of those workers who were organised initially by it were either illiterate or had only a few years of schooling. However, some of these people had to become the leaders of this member-based organisation. Moreover, SEWA facilitated the creation of productive enterprises (like the one which makes stationeries from waste materials) or cooperatives of workers (for example, construction workers). These enterprises or cooperatives are also managed by their members (a wastepicker or a construction worker), but they are not formally educated. Hence, SEWA started an internal education programme to create leaders/managers from among its less educated members. In that sense, there are similarities between the education that is provided by SEWA and GLDP provided by CORO.
There is an interesting issue in SEWA. Though its initial members were less educated and working, the next generation of these people got an education, but seem to have a lot of preferences in terms of work. Hence, they may not work (and possibly wait for marriage) if socially appropriate jobs are not available in their vicinity. We realised that the empowerment of women workers that is achieved through the intervention of SEWA need not necessarily lead to a change in the ideas of their daughters in terms of work, marriage and the ability to resist unequal gender norms. This may require an ideological intervention.
When we compare CORO with these two organisations, it is clear that there is a greater focus on an education that reflects on (and enables the fellows to overcome) restrictive gender norms. However, the rights-based approach that enables women to resist domestic violence or sexual harassment, though useful, may not be adequate. These people should understand the structural factors that may lead to the persistence of domestic violence and sexual harassment. One important reason for the persistence of dowry and consequent harassment is the prevailing idea that girls’ personal, social and financial security is to be ensured through marriage (and not through employment). We realise that even in those slum areas where the young leaders of GLDP work (against sexual harassment, for community toilets, etc.) younger girls wait for marriage after some level of education without taking up available work. Or the preferences of girls in terms of work are continuously shaped by restrictive gender norms. That is the reason why they are willing to work as a private school teacher or a salesperson at a much lower salary than as an electrician or plumber or mason. Girls may not acquire these skills due to the gender conditioning of what is a socially acceptable job for them.
These tendencies show that girls cannot be empowered to resist violence or sexual harassment if they do not take up work. When they depend on their husbands for financial security, they may be compelled to tolerate a certain level of domestic violence even if they are aware of the need to resist it. This is the limitation of the rights-based approach towards education for social change. On the other hand, earning their own incomes alone may not be adequate for girls/women if they are not aware of their rights. Hence, the education to address gender norms should include both these elements: knowledge of rights; and an awareness of and a willingness to overcome those structural factors which cause the persistence of the denial of rights. Women need to understand the deep-rooted social ideas that make them dependent on their husbands. They need to be prepared like everyone else and view education and employment as the main basis for their personal, financial and social security (and then see marriage as a possible relationship between two equal human beings). This educational transformation should enable them to get prepared (by acquiring the required skills) and accept whatever/wherever work is available. The GLDP needs to focus adequately on this aspect. This may not be seen as an additional component of its education programme, but it should be seen as an integral part of the education on gender norms, and self- and social reflection, which are envisaged as part of GLDP.
Though CORO cannot deviate from its core activity of non-formal education, it can encourage its grassroots leaders to take actions which combine ideological education and the steps to address those structural factors that sustain gender and caste discrimination. For example, enabling educated girls to move to cities (or where work is available) with safe spaces of socialisation, and to make autonomous choices in terms of relationships can be an important step towards addressing gender discrimination and caste segregation1 in our country.
Some Success Stories
Vinaya Ghewade
Vinaya Ghewade was a victim of domestic violence. During her fellowship, she worked to create awareness among women about violence against them and the legal provisions available. Vinaya has augmented her capacities to a large extent, and today, she is a key member of the Gender Sensitisation Programme of CORO in the Beed district. She works with children, parents, teachers, the government, the education system, members of the local self-governance and different committees, such as the village-level child protection committee and School Management Committee, to create awareness of gender stereotypes and child rights.
Sudhakar Mahadore
During his fellowship, Sudhakar Mahadore worked on Forest Rights and livelihood issues in 14 villages. As a result, around 7,000 people directly benefitted by getting livelihood through asserting Forest Rights. His association with CORO made him aware of the aspects of his work that needed more focus to make a larger and sustained impact. He started reorganising these. He recommended those with leadership qualities in his organisation to the GLDP and successfully mentored them to nurture their leadership. In a way, he used GLDP to develop the human resources in his organisation. Today, his organisation is directly working in more than 60 villages on different issues of the community. He says, ‘GLDP enabled me to think deeper about life and what I want to achieve from it. It has built a desire in me to accomplish something rather than live a routine life.’
Ganga Savarkar
Ganga Javarkar, a young tribal girl, worked hard to educate herself even as she worked as an agricultural labourer. She joined GLDP in 2010 and underwent an inner transformation which helped her to address issues like infrastructural development, livelihood and gender biases in her community. The programme unlocked her potential of becoming an inspirational leader. Due to her popularity, her ability to take others along and her persistence to find solutions, she was elected as Sarpanch (village council head) in 2013. She received the ‘Best Sarpanch’ award from the state government in 2018. She is currently our Samta fellow (Constitution fellowship programme).
Vishal Pawar
Vishal Pawar belongs to the Pardhi tribe of the Ahmednagar district of Maharashtra. Vishal joined GLDP when an organisation (working with nomadic tribes and their issues) he was working with recommended him for it. The programme enabled Vishal to gain a deeper understanding of constitutional values and duties. Vishal has played a vital role in following up on the cases of atrocities on Dalit families in the district and providing them support. He is actively leading the campaign on a nomadic tribe development plan and has been mobilising the Pardhi youth to stand up for their rights. He has influenced local administration and police officials with his knowledge and respect for constitutional values.
Anjum Shaikh
Anjum was 15 years old when she dropped out of school and set about earning some money as a teacher in a balwadi (crèche) which she operated out of the family home in an eastern Mumbai suburb. Living alongside her mother and four extremely protective brothers, she was encouraged to make a living by staying home, rather than venturing out into the community. She was married at the age of 19 years and soon became a mother. Anjum’s husband abused her mentally and physically. One night, she escaped with her three-year-old son and using the training she had received as a Fellow, made a police complaint against her husband. He was arrested and recently, after 7 years of separation, she divorced him.
Today, she advocates for abused wives and can often be found at the police station, helping others to file complaints, and following up by registering court cases and organizing counselling. Anjum works in an area covering a population of approximately 2.5 lakhs for the last 6 years on issues of community sanitation and violence against women. She has facilitated the formation of (Basti) Vigilance Committees comprising 180 community members at 12 locations where toilets will be constructed. She works with 21 pre-existing community-based organisations and has enhanced their role to include the operation and maintenance of community toilets. She is building their capacities and creating an ecosystem to strengthen their voice. Her community groups are unique because they include men, women, children, transgenders and people with disabilities. Anjum is amongst the 15 finalists of the Women Exemplar Award 2020 of the CII foundation.
Chitra Patil
Chitra Patil of Dhanora village, Ambejogai got married at a very early age. As per custom in the village, she had to remain with her parents until she gained puberty. When at 16 years, Chitra Tai did not gain puberty, her husband remarried. Chitra Tai continued her studies. When she turned twenty-two, she joined a self-help group and started working with an NGO that dealt with the health issues of adolescent girls who got married and in two years, Chitra Tai got selected as an ASHA worker. She had to face a lot of oppression and pressure regarding her work outside of the village. She, however, continued to provide her services to women of various backgrounds. She joined CORO as a fellow and this gave her a lot of exposure, confidence and knowledge about various issues and how to come up with solutions.
In the third year of working with CORO, she became the block-in-charge of Ambejogai. In her village, Chitra Tai motivated women to do ‘shramdaan’ instead of sitting at home. Together, a group of 250-300 women, built a check dam with the help of the Paani Foundation. She also helped many women get jobs through MNREGA. Working as a guide to the women of her village, Chitra Tai is a leader in the true sense, taking her people along the path to a better future. She completed her second year of B Sc and plans to work on more projects with CORO and Ekal Mahila Sangatna in future. Currently, she is a core team member facilitating the financial cooperative society.
Anwari Khan
Anwari Khan, born in Uttar Pradesh in a traditional Muslim family, studied till class V and then, at the age of 12 years, came to stay with her brother in Mumbai. At the age of 17, she got married and went back to her native place. Domestic violence was a part of her life till she moved back to Mumbai. At the age of 45, she came to be associated with Mahila Mandal Federation and from then on, she has been working tirelessly to resolve complex cases in the community by opposing various power structures. In 2008, she was selected for GDLP and emerged as a firebrand leader. She established her identity in the community and the system. In 2016, she received the ‘Women Achiever Award’. Currently, she is working as a Team Leader in CORO’s multi-intervention research programme on the issues of domestic violence.
Sushma Mohurle
Sushma’s was born into a poor family and married at the age of 16. Her husband had a small food stall in the village Kalamgaon (Chandrapur district, Maharashtra). After two years of marriage, her husband became addicted to alcohol and lost his small business. By then, they had two children and the family was struggling to survive. Sushma joined a Self-Help Group to meet the financial needs of her family. In 2008, she came to be associated with Akshaya Seva Sanstha (an NGO) and started her social work. Slowly her work was recognised, and she got elected in the local self-government elections in 2010. In 2013, she was selected for GDLP as a fellow and she organised women in her village to resolve many issues. As a result of her efforts, women from her village actively participated in the Gram Sabha and joined SHG federations. She became the Sarpanch of her village. Today, she is the elected President of the federation of 17 gram sabhas and works for the sustainable livelihood of the people in more than 10 villages. She is also a core member of Akshya Seva Sanstha working on sustainable livelihood through facilitating community forest rights and NAREGA. During this period, she completed her education, acquired a BA degree and started her small business.
Collective actions
As a result of GLDP, CORO has been able to successfully facilitate large-scale collective actions/mobilisations/campaigns on various issues specific to the leaders’ jurisdictions. This has helped in sustaining and enhancing grassroots capacities built during the programme. Some examples of the campaigns are:
- 27 women leaders in the GLDP from Marathwada were ‘single women’ (their own label for women without husbands). After completion of their GDLP, they initiated the mobilisation of single women for combating the socio-cultural violence and stigma that surrounds them. In the last 6 years, the membership of this collective has gone up to 19000+ women. The collective has now become a force to reckon with for working on gender rights.
- Leaders and their organisations from Mumbai, initiated the ‘Right to Pee’ campaign that addresses the need for clean, free, and safe public urinals for women in the city. The campaign has evolved to work on gender and sanitation reaching out to a 9-lakh population in north-east Mumbai.
- In the six villages of the perpetual draught-prone area of Western Maharashtra, a consortium of 20 organisations and GLDP leaders are collaboratively working to address issues of water scarcity. The campaign is primarily led by women from these communities. The socio-cultural and technical aspects of the issue are being addressed. The programme has focused on increasing underground water levels and increasing on-ground water collection/retention capacity. About 4-6 villages have already been declared ‘tanker-mukt’ (free of tanker) by the government. The intervention is now ready to take a further leap of expansion.
Watch: Together For Water - In Vidarbha, GLDP leaders and 25 organisations are working on the Community Forest Rights Act (CFRA). They have received 171, 000 acres of forest land in the name of the respective gram sabhas. Models of integrated village development are now being developed with natural resources-based livelihood at the core.
- 18 leaders (11 women, 7 men) from Nomadic Tribes (NT)/De-notified Tribes (DNT) have undertaken the work of population survey, citizenship documentation, accessing government schemes etc., for NT/DNT communities. A historic NT/DNT women’s conference was held in September 2022 led by women in GDLP.
- A state-wide campaign is emerging on women’s property rights. Non-registration of marriage emerged as one of the key barriers to claiming women’s property rights. The campaign has the potential to bring together grassroots and privileged women in combating this issue.
AUTHORS
V Santhakumar and S Das Antoni Arokianathan of University-Practice Connect jointly with the leaders of CORO
V Santhakumar is Professor, Azim Premji University, Bangalore
S Das Antoni Arokianathan leads the outreach for the Placement Cell at Azim Premji University, Bengaluru. He has also completed his Master’s in Development from Azim Premji University. Prior to this, he worked in the area of Early Childhood Care and Education (ECCE) and Youth programmes as Senior Programme Manager. He is also the Founder and Board Member of a volunteer-based non-profit organisation. He has also gained expertise in programme design, planning and implementation of state-level projects and interventions while working closely with Women and Child Development in Karnataka.
