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Wednesday, January 06, 2021

In rural India, over-reliance on digital technology has worsen financial exclusion

 

A technological intervention must have a governance framework in which protection of rights must be fundamental and which provides more choices to the marginalised.


Remember the early days of the internet, when it took several minutes to connect to the web through a dial-in modem? Or when you had to wait in line at an STD booth to make an outstation call? Since then, we have made massive strides in digital technologies. Improvements in internet banking mean that a buffet of products are available at the fingertips of consumers. But imagine if one had to travel miles and wait for several hours to make one banking transaction. This is a reality for the vast majority of the rural populace. In rural India, an over-reliance on digital technology alone has widened the distance between the rights holder and their entitlements. This is exemplified in the pursuit of financial inclusion.

The Direct Benefits Transfer (DBT) initiative is a technology induced step in improving financial inclusion among other stated goals. Although DBT has been operational since 2011, it has become synonymous with the Aadhaar Payments Bridge Systems (APBS) since 2015.

Various government programmes such as maternity entitlements, student scholarships, wages for MGNREGA workers fall under the DBT initiative where money is transferred to the bank accounts of the respective beneficiaries. But the beneficiaries face many hurdles in accessing their money. These are referred to as “last mile challenges”. To deal with these, banking kiosks known as Customer Service Points (CSP) and Banking Correspondents (BC) were promoted. These are private individuals who offer banking services through the Aadhaar Enabled Payment Systems (AePS). Subject to network connectivity and electricity, beneficiaries can perform basic banking transactions such as small deposits and withdrawals at these kiosks.

While there are some merits of online payments, the process of transition from older systems and the APBS technology itself needs more scrutiny. Workers have little clue about where their wages have been credited and what to do when their payments get rejected, often due to technical reasons such as incorrect account numbers and incorrect Aadhaar mapping with bank accounts. While some attention is being paid by some state governments in resolving rejected payments for MGNREGA, the lack of any accountability for APBS and AePS and absence of grievance redressal would continue to impact all DBT programmes.

More importantly, the workers/beneficiaries have rarely been consulted regarding their preferred mode of transacting. Lack of adequate checks and balances, absence of any accountability framework for payment intermediaries and a hurried rollout of this technical juggernaut have put the already vulnerable at higher risk of being duped. This has created new forms of corruption as has been recently evidenced in the massive scholarship scam in Jharkhand, where many poor students were deprived of their scholarships owing to a nexus of middlemen, government officials, banking correspondents and others. These exclusions are digitally induced.

To understand some-last mile challenges, LibTech India recently released a research report based on a survey of nearly 2,000 MGNREGA workers across Andhra Pradesh, Jharkhand, and Rajasthan. The survey attempted to understand experiences of workers in obtaining wages in hand after they were credited to their bank accounts. Rural banks are short-staffed and tend to get overcrowded. Forty-two per cent of people in Jharkhand and 38 per cent in Rajasthan took more than four hours to access wages from banks. This was just 2 per cent in AP. Overall, an estimated 45 per cent had to make multiple visits to the bank for their last transaction.

CSP/BCs appeared to be a convenient alternative to banks due to their proximity. However, an estimated 40 per cent of them had to make multiple visits to withdraw from CSPs/BCs due to biometric failures. In general, for MGNREGA workers, a visit to the disbursement agency implies that they don’t get to do that day’s work and therefore lose that day’s wages. The average travel cost for one visit to a bank in Jharkhand is Rs 50 which becomes Rs 100 for two bank visits. Adding the lost daily minimum wages (at Rs 171) for two visit days, it becomes Rs 342 and adding a modest Rs 25 for food, this becomes Rs 392. Effectively, a worker in Jharkhand has to spend more than a third of her weekly wages just to withdraw her weekly wages.

The only way for rural bank users to keep track of their finances is through their bank passbooks. However, more than two-thirds of time workers were denied the facility to update their passbooks at banks. Some workers get charged (45 per cent in Jharkhand) for transacting at CSPs/BCs which is meant to be free.

There are just 14.6 bank branches per 1 lakh adults in India. This is sparser in rural India. Despite hardships of access, most workers preferred to transact at the banks. Using bank branch data, Robin Burgess and Rohini Pande demonstrated that branch expansion into rural unbanked locations significantly reduced poverty. With technological advances, the costs of running rural banks will also be lower. When the outcome is a significant reduction in poverty, additional infrastructure costs should be imperative from a policy perspective.

While we await the days when rights of the marginalised attain primacy over technological quick fixes, returning to basics might prove valuable. This would minimally entail understanding that the right to work also includes the right to access your own money in a timely and transparent manner. These rights must be protected through strengthening grievance redressal processes and setting accountability norms for all payment intermediaries. A technological intervention must have a governance framework in which protection of rights must be fundamental and which provides more choices to the marginalised.

Written by Rajendran Narayanan 

Source: Indian Express, 6/01/21

Choice before JNU is not between Nehru and Vivekananda, but between a plurality of thought and the psychology of revenge

 

The university should be an ideal place to encourage students and teachers to engage with this plurality of visions, and even live with philosophic ambivalence.


As I move around the JNU campus, I often ask myself a question: What does it mean to look at the statues of Jawaharlal Nehru and Swami Vivekananda, and then enter the Dr B R Ambedkar Central Library? Possibly, this question has acquired its significance because we live in an extremely polarised world with the dominant imageries of “left” and “right”: A world where some might fear a “Hindu” Vivekananda cannot coexist with a “subaltern” Ambedkar or a “secular” Nehru. Or, given the dominant political discourse prevalent in the country, some might think that the unveiling of the statue of Swami Vivekananda at the JNU campus is just a beginning; it is a step to “purify” the “Left-Ambedkarite” university, and bring it closer to our “nationalist” aspirations. However, as a teacher/wanderer with some sort of intellectual and emotional affinity with the campus, I seek to reflect on the ideal of a university beyond the much-used prism of the “left” vs “right” discourse.

To begin with, it is important to acknowledge three distinctive features of the Jawaharlal Nehru University. First, with its galaxy of professors and bright students from all over the country, the university succeeded in nurturing a fairly developed critical mind: A mind well-versed with major debates in humanities and social sciences, or a mind that can raise new questions, and contribute to the domain of knowledge. No wonder, radical thinkers like Antonio Gramsci and Louis Althusser, Ranajit Guha and Eric Hobsbawm, Judith Butler and Michel Foucault occupied the consciousness of generations of students and teachers.

Second, the dissemination and transaction of knowledge were not separated from the process of political churning. Amongst students and even teachers, there was an inherent scepticism towards the status quo. Be it the anti-Emergency struggle or the recent protest against the CAA, JNU became a major site of struggle and critical voices. In this sense the university acquired a “political” character.

And third, unlike what happens in a traditional/conservative society, the cultural landscape of JNU was filled with experimentations, openness and new possibilities. From protest songs to radical theatre, and from endless addas to colourful posters conveying the messages of Phule and Ambedkar, Marx and Che, one hears the echo of Marxism, Ambedkarism, feminism, and postmodernism all around.

These vibrations of the university enriched us. And one need not be a “leftist” to learn from the spirit of critical pedagogy, enriched socio-political debate and high-quality scholarly activities. For many students, including those who chose to join the Indian civil services, the university became a life-transformative experience, not just a place from where one acquires merely a degree or a certificate.

However, it would not be entirely wrong to say that despite its academic excellence and culture of protest, there were some problems. Possibly, as an island, it became increasingly insulated from the periphery; it evolved some sort of intellectual snobbery and lost its connectedness with local intellectuals and diverse knowledge traditions. Moreover, at times, its radicalism became somewhat intolerant, or suspicious of all those who saw the world differently.

For instance, I have no hesitation in saying that the ideas of Gandhi, Tagore and Aurobindo didn’t get adequate importance; and any reference to texts like the Bhagavad Gita or the Upanishads was often condemned as “Brahminical”. In other words, we were losing the art of listening. This broken communication, I fear, led many to stigmatise JNU as “elitist” and even “anti-national”.

The university needs honest self-reflection. This means going beyond “left” and “right”. This is to cultivate the spirit of epistemological pluralism, and to encourage the art of listening as an integral component of reflexive pedagogy. And this is fundamentally different from the ugly practice of blame game (you “leftists” have dominated so far; and now it is our turn; you spoke of Marx and Ambedkar; and now we will valorise Savarkar and Golwalkar; you celebrated gender studies and peasant struggle; and now we will introduce Sanskrit, yoga and Ayurveda). In fact, a university can be healed only if as students, teachers and administrators, we acquire the courage to break this vicious cycle, and see ourselves as seekers and wanderers, continually learning and unlearning with openness, fearlessness and a dialogic spirit.

It is in this context that the question with which I began this article becomes alive once again. I look at Nehru’s statue and recall his Discovery of India — the way “modernist” Nehru sought to understand the vibrancy of an old civilisation, and at the same time wanted to fight the “dead weight of the past”, and regenerate a new nation. It was rooted, yet cosmopolitan. And then, I look at Swami Vivekananda. I begin to hear the marvellous speech he delivered at the Chicago Religious Congress — the Upanishadic message of fundamental oneness amid differences; I see his passionate plea for “practical Vedanta”, a radical religiosity to serve people. Yes, I laugh at those who think that they can fool me by saying that Vivekananda was a champion of militant Hindu nationalism. Finally, with Ambedkar, I open my eyes, and give my consent to the project of annihilating caste. And I feel that a university should be an ideal place to encourage students and teachers to engage with this plurality of visions, and even live with philosophic ambivalence. And hence, I imagine a student studying Lokayata as well as Vedanta, Franz Kafka as well as Kalidas, Gandhi as well as Foucault without shame and anxiety, or snobbery and instrumentality.

This requires freedom — an environment that respects students and teachers and allows them to unfold their potential. However, instead of the development of this ideal, we are witnessing a process of systematic destruction of the very soul of a university through the psychology of revenge.

Avijit Pathak is professor of sociology at JNU


Tuesday, January 05, 2021

Quote of the Day January 5, 2021

 

“A friend to all is a friend to none.”
Aristotle
“जो सब का मित्र होता है वह किसी का मित्र नहीं होता।”
अरस्तु

Economic & Political Weekly: Table of Contents

 

Vol. 56, Issue No. 1, 02 Jan, 2021

Current Affairs – January 5, 2021

 

India

National Metrology Conclave 2021

On January 4, 2021, the Council of scientific and Industrial Research-National Physical Laboratory organised the National Metrology Conclave. During the conclave the Prime Minister Narendra Modi dedicated the National Atomic Time Scale and Bhartiya Nirdeshak Dravya to the nation. He also laid Foundation stone to the National Environmental Standard Laboratory.

40th Indian scientific expedition to Antarctica

On January 4, 2021, 40th Indian Scientific Expedition to Antarctica was launched. The expedition was flagged off from Goa with 43 members.

Supreme Court repeals confiscation of cattle

On January 4, 2021, the Supreme Court asked the centre to repeal its three-year-old law which allowed seizure of livestock from people even before they were found guilty of cruelty towards them. The 2017 law allowed authorities to seize cattle over suspicion of cruel treatment.

Foundation stone of Engineering and Management courses buildings at JNU

On January 4, 2021, Union Education Minister Ramesh Pokhriyal Nishank laid the foundation stone of buildings for School of Engineering and Atal Bihari Vajpayee School of Management and Entrepreneurship at the Jawaharlal Nehru University.

TRIFED signs MoU to set up TRIFOOD parks

The TRIFED signed MoU with the Akhil Bhartiya Vanvasi Kalyan Kendra to set up TRIFOOD parks in Madhya Pradesh.

Economy and corporate

Manufacturing sector shows marginal improvement in December

According to the Purchasing Managers Index the manufacturing sector activities showed marginal improvement in December as compared to the previous month. However, Employment generation remained low.

World

World Braille Day: January 4

On January 4, 2021, the United Nations observed the World Braille Day. The day is being marked since 2019.

Malala Yousafzai Scholarship Act

The US Congress recently passed the Malala Yousafzai scholarship act. The act will expand the number of scholarships been awarded to the Pakistani women. The scholarships provided for Pakistani women to receive higher education top

Nancy Pelosi re-elected as speaker of House of Representatives

On January 3, 2021, the Congresswoman Nancy pelosi was re-elected as the speaker of US House of Representatives for the 117th Congress.

Brian Urquhart dies

on January 2, 2021, the British diplomat Brian Urquhart who is known for developing the United Nations practice of peacekeeping died at the age of hundred and one.

 Google workers form Union

more than 200 Google employees have formed a workers Union in the United States. The union aims to ensure that employees work at a fair wage, without fear of abuse or discrimination.

Sports

Teimour Radjabov wins Airthings Masters

Teimour Radjabov won 200,000 USD Airthings Masters online rapid chess final on January 3, 2021.

Khelo India Sports: Assam Rifles Public School wins first prize

on January 4, 2021, the Union Minister for youth affairs and sports Kiren rijiju launched the Assam Rifles Public School in Shillong. It is the Sports School. Sofa nine such sports schools have been approved across the country. In the North Eastern region Assam Rifles Public School is the first Sports School under khelo India programme.

Community action, with a focus on women’s well-being, can fight malnutrition

 

Anganwadi workers, ASHAs, ANMs and anganwadi supervisors can work together with panchayat members to ensure that all children and mothers are covered with immunisation, antenatal care, maternity benefits and nutrition services


On an MGNREGA worksite in Kolar, Karnataka, a male worker came up to me and said that men ought to be paid more than women. I asked him why. “Adhu yaavaagalu hange,” he replied: That was how it always was. Not so in MGNREGA, I told him.

With equal wages for women and men, and direct payments to workers’ bank accounts, MGNREGA helps to increase women’s incomes. Another major programme which can improve women’s livelihood, their social empowerment and their lives is the National Rural Livelihood Mission (NRLM). Increased incomes give women more voice in family decisions, and the ability to care better for their families and themselves.

Data from the fifth round of the National Family Health Survey (NFHS-5) shows gains in some important areas. In most of the 22 states and Union territories surveyed, infant mortality rates and under-five mortality rates have fallen; and institutional births and child immunisation rates have increaOn child malnutrition, the NFHS’s findings are worrying. Beyond behaviour change communication and regular monitoring, direct nutrition interventions are key, especially during pregnancy, breastfeeding and in the early years of a child’s life. Pregnant women, lactating mothers and young children need hot cooked meals with adequate protein, milk, and green leafy vegetables. States like Karnataka, Andhra Pradesh and Telangana have replaced take-home rations for mothers with daily hot cooked meals.sed. Access to improved drinking water and sanitation has increased in almost all areas surveyed.

While providing hot cooked meals frontline health workers also have the opportunity to give pregnant women iron, folic acid and calcium tablets. They are also engaged in early childhood stimulation activities and parenting sessions. Instead of frontline workers going to each woman’s house, women coming to the anganwadi makes it easier to provide all women with appropriate services and counselling. Mothers’ lunch groups at the anganwadi can also function as informal social networks. A study by the Public Health Foundation of India (PHFI) of Karnataka’s Mathrupoorna programme for pregnant women and breastfeeding mothers found a reduction in anaemia, improved gestational weight gain, improved birth weight, and reduced depression among women participants.

Beyond the “first thousand days”, the intergenerational cycle of malnutrition and its social determinants call for a life cycle approach. Such an approach should address the complex social ill of child marriage. One of the best ways to prevent child marriage is by supporting girls to stay in high school. Grass roots social empowerment programmes should focus on increasing girls’ enrolment, access and retention in secondary education. The nutritional status of adolescent girls could be improved by extending the mid-day meal programme to secondary educational institutions, as some states have done.

Malnutrition should also be understood in the context of women’s work. Childcare enables women to earn a livelihood. Longer working hours for the anganwadi, such as in Karnataka where it runs from 9.30 am to 4 pm, will help women go out to do paid work, including on MGNREGA worksites. Mobile creches for younger children at these worksites and construction sites will help women to work without anxiety about their children’s safety and well-being.

The anganwadi system needs strengthening. Anganwadi supervisors can be supported with interest-free loans and fuel allowance for two-wheelers, enabling them to provide regular guidance to their cluster. Their skills should be upgraded with certificate courses on nutrition and early childhood stimulation. Online training at scale has been the discovery of the pandemic year. Anganwadi workers and supervisors can be supported for professional development through live online sessions on nutrition, growth monitoring and early childhood education.

Anganwadi infrastructure needs attention: Sturdy buildings, kitchens, stores, toilets, play areas and fenced compounds, functional water connections and arrangements for handwashing are urgent imperatives. To cater to multiple meal requirements, anganwadi kitchens need double-burner stoves, gas cylinders, pressure cookers and sufficient steel cooking vessels. Kitchen gardens should be planted with drought-resistant and highly nutritive plants like moringa.

The most effective platform for community action on the ground is the gram panchayat. We often talk of the “last mile” for communication services. The panchayat should be the first mile for social welfare services. There are around 2,50,000 gram panchayats in India, and nearly 14 lakh anganwadis, the majority in rural areas. The anganwadi committee, chaired by a stakeholder mother and including other parents, grandparents and the panchayat ward member, should be a subcommittee of the gram panchayat. It should meet every month on a fixed day, and its discussions should be presented to the gram panchayat for action.

Exclusion and convergence are two major challenges in social welfare programmes. Local governments are the best placed to address the problem of exclusion. They can ensure coverage of the poorest women and children, especially nomadic and semi-nomadic communities, and seasonal migrants such as brick workers and sugarcane harvesters. Panchayats are also the best forum to prevent child marriage and ensure that all girls stay in school.

Convergent action on the ground is one of the strengths of gram panchayats. Anganwadi workers, ASHAs, ANMs and anganwadi supervisors can work together with panchayat members to ensure that all children and mothers are covered with immunisation, antenatal care, maternity benefits and nutrition services. Gram panchayats can use their funds, converged with MGNREGA, to strengthen anganwadis. They can engage women’s collectives under NRLM for anganwadi and school needs, and provide panchayat services such as end-to-end solid waste management, water pump operations, surveys, bill collections and management of fair price shops. Such steps will increase women’s individual and group incomes in sustainable ways. They will also lead to greater social and economic empowerment of women, their participation in local governance, and, eventually, better nutrition for all.

Written by Uma Mahadevan Dasgupta

Source: Indian Express, 5/01/21


Sexual violence in rural India draws on hierarchies of land, caste, patriarchy

 

Hierarchies of caste, class, and gender intersect to form a cocktail of horrors for the women of rural India — we must understand these nuances in order to form any policy that meaningfully tackles gender-based violence in India.


Since the Bhanwari Devi rape case in 1992 and the Khairlanji rape and massacre in 2006 to the Hathras case in 2020, successive Central and state governments have failed to address sexual violence as the multi-dimensional issue that it is. Hierarchies of caste, class, and gender intersect to form a cocktail of horrors for the women of rural India — we must understand these nuances in order to form any policy that meaningfully tackles gender-based violence in India.

Caste is the fault line that runs through rural India, the parts I call home. My constituency is in the rural and agrarian district of Ambedkar Nagar, with parts that lie in its much more famous neighbour, Ayodhya. I grew up in the Ambedkar Nagar (then part of Faizabad district) of the 1980s, where gunda raj was the only raj. A lot of that has changed now, due, in part, to an increased police presence and a steady urbanisation of people’s aspirations. But what has remained constant is rural India’s obsession with the caste order. This is how society has functioned for millennia: The lower castes have served the upper castes as potters, labourers, masons and cleaners, while the upper castes work to keep the status quo, adopting a few lower-caste families along the way as serfs in the world’s oldest feudal system.

In the political economy of post-Independence India, land is the currency that reigns supreme in the hinterlands. Land is class, power and honour. Its exclusive ownership is the basis of maintaining the caste order. The dominant castes in a particular region have traditionally been the largest landowners, and the benefits of the Green Revolution and the neo-liberal economic order have disproportionately benefited them and seldom the landless labourers who belong overwhelmingly to the lower castes.

But the post-Independence politics of Bahujan-Dalit mobilisation began challenging these ancient hierarchies. The reservation guaranteed by Babasaheb Ambedkar witnessed an emergence of a politically and economically influential sub-caste of Dalits in each state of the country. With the advent of Bahujan politics in Uttar Pradesh, oppressed castes found themselves represented in positions of power. This was an affront to the existing order. As a highly coveted resource, land is a flashpoint of conflict: In the Khairlanji rape and massacre, the upper castes retaliated brutally and bestially against the Bhotmanges, a Scheduled Caste family in the village, after the Bhotmanges filed a police complaint in In traditionally patriarchal societies, women are the currency of honour. A family’s, a community’s, a caste’s honour is inextricably tied to the “honour” of their female members — their purity, their morality, their chastity. Sexual violence operates on the nexus of land, caste, and patriarchy. It becomes a tool to maintain the status quo of land and caste. Sexual violence against women from lower caste communities is seldom about the individual woman; more often than not, it is about robbing the honour of a community, a caste, a family.

In the war of land and caste, women are both collateral and weapons. During land disputes between two caste groups with a large differential of power and influence, women’s bodies become collateral damage. But there is a different dynamic in conflicts among caste groups who are relatively close together in the caste (and class) order. When strongmen from one group pay a threatening visit to the property of another group, the defending group will bring their women out of the home, making them stand with the men. This is a deterring tactic — if threatened or harmed by the strongmen, a woman’s complaint warrants Section 354 of the Indian Penal Code (outraging the modesty of a woman).

That police officials often fall in favour with the dominant caste groups has been much discussed. But it is because SHOs and SPs are under pressure from the administration to not register sexual crimes under their jurisdiction, since these cases make them targets for transfers and dismissals. This fear of bureaucratic reprisal sets the apathetic tone for investigations as well. The retaliatory cases of violence against women that are registered after land conflicts make it harder for genuine cases of sexual assault to get their due process.

Any attempt to tackle this situation can’t focus on police reform, caste discrimination, patriarchy and reforms in land ownership alone. We must take an intersectional approach that targets all of the issues. Land ownership reform must tackle the irregularities of demarcation and the lack of proper records. Sound policy involving all stakeholders should also tackle the illegal constructions on abadi land and banjar zameen. The goal of annihilating caste cannot be achieved without mammoth efforts in educational, professional, and social integration of lower castes into every field, be it healthcare, judiciary, education, entertainment, or sports.

In tandem with land and caste reforms, we must tackle the persistence of patriarchy in our society. “Women’s empowerment” is a buzz phrase for political and corporate organisations, but we must view these promises with a critical eye: In the last few central budgets, the Ministry of Women & Child Development has under-utilised its funds for multiple programmes aimed at women’s empowerment. We must demand more representation of women in positions of power — be it through reserved seats in MP, MLA, and MLC elections, or the judiciary and corporate boards. We must work for quality sexual education and consent training for our youth, with the aim of not just preventing sexual assault but also equalising and normalising healthy relations among members of different genders and sexes. And lastly, we must bridge the gender divide in access to the transformative and emancipatory power of consumer technology.relation to a land dispute.

Written by Ritesh Pandey

Source: Indian Express, 4/01/21