VOLUME IX – CHAPTER 4
EXTENSION IN FOREIGN COUNTRIES
(ADDRESS DELIVERED TO I.A.S. PROBATIOINERS, 1966 BATCH AT THE ORIENTATION AND STUDY CENTRE, BHAVANISAGAR, TAMILNADU, BY PROF. N. SHANMUGAM, DEPUTY DIRECTOR, SOCIAL EDUCATION ORGANISER’S TRAINING CENTRE, SOUTH ZONE MINISTRY OF COMMUNITY DEVELOPMENT, GOVERNMENT OF INDIA, VENUE:SRI RAMAKRISHNA MISSION VIDYALAYA, COIMBATORE)
Community Development
WHY COMMUNITY DEVELOPMENT?
Poverty and planning always go together. Whether it be the case of an individual or a country. Compromising the scarce resources with the multiple demands of a half hungry people so they may be lifted out of the rut they find themselves in is a delicate and difficult art. For many people in this world, life has lost its lustre because it does not hold out any hope. This assumed greater dimensions especially after the Second World War due to its wrecking of the political, economic and social fabric in many countries. So the replacement of the ravaged humanity on an even keel or the rejuvenation of the rural masses became a first charge on several governments. Areas differ, so approaches also have to be altered. Problems are varied, so patterns also have to be modified.
Nations choosing to use Community Development methods wish to guide change so that:
- It involves the people.
- The people have a direct interest in the change and its results and
- The relationship between the people and the government is strengthened. An increasing number of developing countries are using the Community Development method to deal with certain of their development problems, Brazil.
Ecuador, Argentina, Egypt, Iraq, Pakistan, India, Ceylon, Taiwan, Malaya, Philippines and Thailand to mention few. These countries have certain common problems. These problems relate directly to their intention to modernize their economy through an increased use of modern technologies and methods. In varying degrees they lack:-
- The capital that they need for major public works and new industries.
- The technicians that they need for the development of essential public services and public services and
- A strong and responsive system of self-government that the people can use to exercise initiative and take an active role in the development of the affairs of their own communities.
These countries have a problem of communication with their people because usually there is a wide gap between the central urban sources of governmental power and authority and the rural and undeveloped sources of the nation’s material strength and manpower. Life pattern is that of a traditional culture, usually based on, or perhaps just emerging from, an agricultural subsistence economy. These people are therefore unprepared for the demands that a technological economy will make, and are unready to accept the new patterns of living both socially and politically that it will inevitably involve.
The Community Development programme is based on modern concepts of human relations and motivation combined with ancient practices of co-operation, motivation and community living. Lord Buddha pointed out long ago that no one man can change another. He could “show a way”, but he could not require any man to take it. That, each man himself has to decide to do or not to do.
“The aim is that the people should reach a greater understanding of the fact that out of combination of a newly achieved local initiative and appropriate governmental help and support can come a new and stronger partnership between the people and the government.”
In all under developed counties the government has to undertake a major responsibility for the developmental projects as it “alone has the ability to take an overall view and by direction or persuasion to allocate resources so that development is balanced and to ensure and distribute any necessary sacrifice”
Report of the U.N. South East Asia Mission on Community Development) Many of the national programs originated due to the general trend in national policies to extend assistance in raising the standards of living either in the backward parts of the country or of the neglected classes of the population – particularly the isolated and impoverished rural groups.
a) To restore community facilities destroyed in () Greece
the world war and to channel the great () Korea
surplus of unemployed or under-employed () Burma
man power into constructive local work projects.
b) To resettle populations, refugees, demobilized () India
soldiers and for the rehabilitation of certain () Israel
other groups.
c) To assist new settlers in building and improving () Rhodesia
new communities. () Sudan, Iran
() West Africa
() Mexico
d.To counteract the rural exodus to cities () South east Asia
e.A desire for speedy economic and social () Bolivia
improvement and accelerate integration () Peru and
of sizeable indigenous groups in the national life () Mexico
TYPES OF NATIONAL PROGRAMMES
1.Community Development through work projects:
A number of countries established national programmes to assist
communities to undertake simple work projects of local importance such as the construction of communal facilities. Some had programmes restricted to areas devastated by war and some to areas affected by natural calamities, and some to assist rural areas or areas with a considerable surplus of unemployed or under employed man-power. Government participation in these projects also are varied.
a) Partial payments to individuals employed () Greece and Korea
in communal projects
b) Contract with local community councils () Burma and Ceylon
c) Provision of incentives by grant-in-aid,
technical advice material such as cement,
steal, timber etc.
i.British Dependent and trust territories in Africa, Gold Coast,
Nigeria.
ii.Burma – Welfare Committees (Pyidwatha) organized at the
district town and village levels.
iii.South Korea – program based on the use of the voluntary labour available at certain periods in villages to bring about local improvements selected by the community such as afforestation irrigation, flood control water supplies etc.
2.Development through an employment programme:
Greece initiated in 1938 a scheme aiming at providing local communities with physical improvements through utilisation of under employed manpower.
Main features:-
a.Decision as to the place and nature of the projects left to the people.
b.Payments on the scale of a subsistence allowance just enough to attract the seasonally unemployed.
c.Simplicity of the projects involving ordinary tools and little technical skill.
d. Procedures simplified and hence administrative cost out down. The United Nations Mission which evaluated this programme observed that it has helped the Greeks to put into effect the practical measures they themselves believed will benefit their own communities.
They felt it has made a significant contribution towards alleviating poverty arising from unemployment and underemployment.” The Mission characterized this program as a “Pre-Community development Programme because it does create an atmosphere favourable to the introduction of new ideas at a later stage and it creates relationships leading to a more ready acceptance of the technical aid of officials.” The Mission however suggested that the long – run solution must therefore be the improvement in technology, including the diversification of agriculture and of the adjustment of the size of the labour force.
3.Community Development based on large irrigation projects, land reforms, and resettlement schemes:
The idea of river basin development has gained ground in many economically underdeveloped countries due partly to the success of the Tennessa Vally Authority in the U.S.A.
a) Niger Scheme of French West Africa – Building of newcommunities for settlers
b) Um-Gerr scheme of Sudan – New farms and establishment of village councils
c) Thal Development authority in West Pakistan – Reclamation of desert land for cultivation
d) Goal Oya Development Board in Ceylon – Facilitates colonization encouraging the growth of
co-operative agricultural and industries undertaking.
e) Papaloapan River Scheme in Mexico – Co-ordinated development to this river basin area
f) Paysannats in Belgian Congo – Provision of land for cultivation combined with the
development of local communities utilising self-help.
g.Domasi project in Nyasa land – The African population is transferred to land previously
Emir of Ahuja Scheme, Jameson marked out by the authorities within the area concerned.
Blocks in Northern Bhooesia The Paysannats have organised community
and the Dujailah land welfare centres. Benefits delivered from this is
settlement scheme in Iran. a great improvement in the standard of living.
The Parceloro communities
in Mexico
h.The EJIDO Program in Mexico – A small rural co-operative community following traditional patterns of communal land ownership. The farm families composing each Ejido constitute the general assembly. Ejido farms supported by credit. Progress in each Ejido depends on the degree the people are able to learn the methods of co-operative farming and on the extent the technical assistance provided to them.
i.The Communidades of Bolivia and Peru (S.A.) – Restoration of lands to Indians and modernization of their Communities:
Aims:-
- Absorption of Indigenous groups into the National Culture.
- Re-organisation of Rural Schools.
- Mobile Rural Culture Service.
- Encouraging the co-operative movement in rural communities.
4.Community Development through the establishment of a network of centres:
This net work of community welfare centres serve both as a meeting place for local groups and as a service centre staffed with workers to help farmers in their daily problems.
a.Egypt (Rural Welfare Centre)
The Social Centre is based on the assumption that outside leadership is indispensable in stimulating self-help projects in local communities and that the centre served to co-ordinate the specialised services offered by various departments of the Government. The program is a multi-purpose one.
The Government of Egypt is considering on the one hand making a rural centre a really comprehensive village institution where it already exists and on the other giving greater encouragement to the expansion of rural reform societies which require loss capital investment and may involve people in community projects of immediate importance. Instead of absorbing their energy and resources in the creation of expensive facilities, the Government intends to stimulate more active participation in the village work of two groups of the population which have not been articulate up to the present time in the rural life of Egypt, but which may become a potent force in the rural reconstruction of the country, viz. the women and youth.
Following Egypt, similar centres are to be established in Lebanon, Syria and Iraq.
5.Community Development through Rural Societies and Councils:
In many countries the National program is centred on governmental stimulation and assistance to small local groups, called Rural Development Societies. Better village clubs, better living societies, Rural reform groups, Community Council, Community Associations etc., The emphasis is on the organization of local groups concerned with improvements, reaction to the traditional groups and frames of mutual aid and coordination of existing local organizations. Two island countries, Ceylon and Jamaica (Br. West Indies) provide good example of this type of national programmes.
a.Ceylon (Rural Development Societies)
Prior to the Government assuming responsibility for rural development, the co-operative moment and the Association of Women’s Institutes are the most outstanding examples of vigorous non-governmental activity in the region. The economic survey made in 1936 was the starting point for rural development and the present scheme initiated by the Department in1948, had a three-fold object and accordingly its activities may be grouped under three broad headings:-
i) Self help activities:-
- Conciliation boards for settling village disputes
- Rural Volunteer Patrols to protest villages against crime.
ii) Government Assisted Schemes:-
- Building of sanitary facilities
- Construction of Roads, centres and schools and small village industries.
- Activities undertaken for other Government developments. Maintenance and repair of Irrigation facilities construction of houses, Road repairs etc., communal labour contracts:-
When the village as a whole undertakes a work, apart from the profit and other advantages, that participation increases the self-respect and the self-reliance of village people, which are so essential to the regeneration of rural life.
Evaluation:
Whereas previously the villager’s attitude was one of apathetic indifference to his civic responsibilities, enlightened self- interest and a new found enjoyment in term work now give him the necessary incentive to take an active part in the part in the development of his own community. There is clearly no death of agencies to promote and undertake community programmes in Ceylon. The problem is not so much to stimulate interest in the community approach as to effectively coordinate and strengthen the activities of the various agencies.
b.Jamaica (Social Welfare Commission)
Community Development in Jamaica provides a good illustration of the cross fertilization of ideas and the influence of different concepts on its final programme, starting from the Jamaica Welfare Limited established through a levy of one cent per bunch of bananas exported, it changed to establishing of pilot projects and finally developed into one of an expensive programme of organizing local councils. The comprehensive
programme evolved finally was called as the “Better Village Approach” and developed along four main lines i.e., co-operative, community education, cottage industries, mobile cinema units. The unifying factor in the programme is the reliance on local initiative and the organization of local groups.
6.Education for Community Action:
Most national programmes are founded on the principle that community development is essentially an educational process and that a sound basis for community action and its continuous improvement can be built through the growth of civic duties and communal responsibilities. In this respect, community development programmes are almost imperceptibly merged with fundamental educational measures:
a) Indonesia – Mass Education Programme Carried out through youth and women’s Organizations
b) Gold Goast – Plan for Mass Literacy and Mass Education
c) Mexico – Bureau of Cultural Missions. This idea originated from the death of qualified personnel and of the need therefore to compensate such scarcity through the greatest possible mobility of the personnel available. The purpose of this is to provide one unit, each element of which, supports the other, the different specialists required in village life. In some cases, team concentrates on a small area, visits periodically surrounding villages.
In others, the team is stationed at the Country or District level or at a Demonstration or training centre and is available as a whole to assist individual village workers in the villagers in which they are settled.
c.Philippines – The Community School
The philosophy that the school itself as an institution should be a important instrument of social progress through local action by taking a leading role in programs of Community improvement finds a magnificent expression in Philippines’ Community Schools. This work has been initiated and assisted by the rural teachers. The smallest organizational unit is the Barrio or village comprising 20-60 closely related families. Each Purok elects its own officers constituting the Purok Council. Each barrio having several Puroks will have a community or co-ordinating council composed of delegates from the Puroks. The fundamental method of Purok action is group discussion and coordination of activities. The reading centre is a special service of the community school. This is built by the people themselves and several persons use this as a reading room.
d.Puerto Rico:- Community Education:
The programme is based on the belief that, if given general guidance, people can do much to improve their situation through communal projects undertaken as self-help activities. The work of the division is organized into four sections:-
- A production section c. An analysis section
- A field and training section d. An administrative section The community organizers conduct group discussions and advise on projects. Although the basic approach of community organizers is educational in nature and a considerable period is spent in stimulating discussion and analysis of local problems of the community, practical action follows the preparatory work. The brief surveys of projects originating from this work reveal that people built additional school
rooms, established community gardens, dug village wells, built bridges, repaired roads, constructed public bath, installed village water supplies and worked on improving a small fishing port. But the most important outcome of the programme is the construction or reconstruction of a community – from old patterns and ways of doing things into more efficient and co-operative practices that bring better results and more satisfaction through greater participation.
e. Burma (Mass Education Council):
To solve simultaneously the problems of poverty, illiteracy, ill health and low standards of living in the rural parts of the country, development teams were established, whose objective would be the carrying out of a multipurpose programme of village reconstruction largely through the people own efforts. The council has 3 ways viz. the Executive, the training centre for Mass Education and Corps of Mass Education Organisers.
The many sided and complicated task of MEO is described as follows:-
“More by example, than precept, he arouses in the people a consciousness of community responsibility, a divine discontent t with their lot and a realization that the best and most satisfying on of help is self-help. Once this dynamic sense of the scheme of community life and of effective citizenship has been galvanized, instances of whole villages taking on a new look and a pattern of life have not been rare.” Portable book cases, each containing approximately 200 well-chosen books are circulated to the centre.
“The whole spirit of the Mass Education idea is self-help, the encouragement of self-reliance, independent of outside help as regards both money and labour.”
7.Community Development through extension services:
In many economically undeveloped countries agricultural extension is used as the nucleus of the community development programme either because it is the most important national programme capable of expansion into a multipurpose, concerned programme or is already being expanded in that direction.
a.Pakistan:
The village Agricultural and Industrial Development Programme was started in 1953. In each province there is an Institute which trains 60 village level workers, 3 supervisors and one project officer, who are
deputed for a Development area consisting of 300 villages. Each Village Level Worker will operate in 5 (five) Villages. Thus each year 9 additional development areas of 2700 villages will be included in the programme. This programme has suffered repeated set back due to the frequent changes in the top administration.
b.India:
There were many experimental programmes in Rural Improvement before 1947. Persons like Tagore at Sriniketan, Gandhiji at Wardha, Brayne at Gurgaon, and Spencer Hatch at Marthandam were the forerunners in the field.
Consequent to the huger exodus of population which occurred in 1947, some pilot projects were started to rehabilitate the refugees. The Etawah and Nilokeri projects were the starting points for the Community Development Programme. The First Five Year Plan said that “Community Development is the method and Rural Extension the agency through which the Five Year Plan seeks to initiate a process of transformation of the Social Economic life of the villager.” The program was inaugurated on 2nd Oct., 1952 initially in 55 rural community project areas, each area consisting of 3 development blocks of 100 villages (65000 persons).
In Oct, 1953, the National Extension Service was introduced to extend the coverage. But, these blocks were allotted less funds and staff than the community project areas. By 1954 March, we had 417 blocks in all covering 43350 villages and a population of 35 million. Slowly the programme has developed and now flowered into the system of Panchayati Raj wherein the whole country has been covered by Community Development blocks. The blocks are divided into stage 1, 2, 3 – blocks started before 1955 will be in stage 1, those started after 55 and before 1960 will be in stage II and those commenced after 1960 will be stage III. Stage I block is allotted Rs.7/- Lakhs and Stage II block Rs.5/- Lakhs for development purposes. The Panchayati Raj pattern differs from State to State in details; but basically all have accepted the 3 tier pattern Panchayat, Panchayat Union or Samithi, Dist. Development Council or Zilla Parishad. The Panchayat Union or Panchayat Samithi is assisted by a team of extension officers working under a B.D.O. or Commissioner who acts as per the advice of the Council and Chairman.
The Community Development program in India, “described as aided self-help programme” is designed to accomplish four aims:-
- A progressive outlook among the rural population.
- Habits of co-operative action.
- Increased production and
- Increased employment.
Villagers’ interest is shown in varying aspects of Community Development in the following order of priorities.
- Land for cultivation.
- Employment
- Water for irrigation purposes
- Roads
- Schools for their children
It is significant that a similar order of priorities exists in many other areas of the world.
8. Community Welfare Centres:
a) Transformation of Traditional Centres:
In many societies we find traditional forms of mutual aid and community centres. These centres can be slowly utilized for introducing new ideas and behavioural as well as attitudinal changes among the rural folk. Two instances of modernized centres are:-
a.The Clan – Halls of Hong Hong formerly used by village clans for ancestor worship or clan discussions now house schools, offices for village councils and meeting places for village festivals and athletics. They are now called welfare advancement associations.
b. The Buddhist’ WAT in Thailand is the nearest approach to a community centre. Each WAT usually consists of a collection of buildings more or less within one compound and includes:- a temple, monastery, and occasionally a school and a village recreation ground. To fight rural epidemics or to spread literacy among them, the WAT comes in as a very handy ally in the propagation of new ideas.
b) Provision of Physical structures for new centres:
“U.N. Surveys reveal that community development programmes are often handicapped by an over emphasis on provision of community centre buildings. It is more a highly desirable facility than an institution.” There has been a tendency to assume that the provision of a communal building would solve the problems of raising the cultural and social level of communities. Mr.Ibberson says, “A building is not the point of departure of community work. Experience soon taught that it is rather the point of arrival – the keystone of an array of activities which have built up community spirit.”
In some countries, these centres were modelled on the community centres of industrially advanced countries or they were built with no programmes to follow, or they were built though it was not a priority on the list of the community’s needs. For example an impressive building constructed in Accra (Gold Coast) through a donation from a Fruit Company has become a centre of cultural and recreational activities for the whole city has less effect on economic and social advancement.
c.Use of Schools as Welfare Centres or Community Schools:
In economically under developed countries it is advantageous to plan the school building so that it can be used for children as well as adults. A multipurpose use of school buildings can be foreseen in the initial
planning with some ingenuity and a comparatively small increase in costs. Even the simplest school can built in such a very that it may serve as a Community centre. An excellent example of the schools adapted to serve as community centres is provided by the Village Colleges of England.
d.Rural Groups as instruments of comprehensive improvement:
Most of the pioneers of rural movements have underline the multipurpose battlement aspect in the names of clubs and groups, in slogans and mottos, in their objectives and approach and in their programmes. Generally, these rural groups or societies emphasizes the following in their activities:-
- Economic Improvement
- Educational Advancement
- Improvement of Health and Sanitation
- Social Welfare Measures
- Improvement of living facilities
- Provision of recreational facilities.
While rural centres in general tend to expand their activities into multipurpose programmes, experience has proved that a project with a single purpose often takes root much more easily and quickly.
The “Spear Head” technique was used with success by the World Health Organisation in fighting Malaria in Thailand.
e.Rural groups organized and welfare centres operated by non- governmental organization:
In many countries we find outstanding work done by Voluntary bodies in the cause of rural reconstruction. In Ceylon, the Association of Women’s Institutes (Lanka Mahila Samaj) activities cover a wide range like adult education, Folk arts, Audio-visual education, lectures and study tour.
They aim at a complete transformation of village life to help prevent the migration of villagers to the towns. Co-operation of Governments with non-governmental organizations is seen in the establishment of “social Centres” (Foyers Sociau) on the Belgian Congo, and Ruanda-Urundi. Its activities, though covering all areas of life, emphasise training of women in child welfare, family life, education hygiene etc. The programme is based on home visits to the families and on group activities in the centre.
f.Rural Centres and Rural Societies initiated by Governments:
Wherever Voluntary Organisations were not existent or not forth coming, Governments themselves under took this work of rural development. A number of rural centres owe their origin in the government desire to have channels of communication with the villagers. The old information centres opened during World War II were utilized by the Governments for this purpose. Such centres are found in Ceylon and the British Dependencies and Trust Territories.
Rural societies or centres built with the support of government agencies are found under various names in different countries – viz. “Rural Development Societies” in Ceylon, ‘Rural Welfare Centres’ and ‘Rural Reform Societies’ in Egypt, ‘Community Councils’ in Puerto Rico and the Gold Coast, ‘Centres of Attraction’ and ‘Mass Education Centres’ in French Dependent Territories, the Chad Territory, Uganda, the Middle Congo and the French Equatorial Africa.
9.Co-operative Group Living:
Development of Co-operatives may often precede or assist comprehensive community development. In some instances, the principle of mutual aid and co-operation permits the whole life of a community to the extent that all its economic cultural and social activities are organized on a communal or co-operative basis. The motives to create a co-operative community may arise from various sources: a group of persons may band together being convinced that co-operative living is the type of life which best meets their desires and aspirations: some religious sects may require communal living as an integral part of their faith; finally strong feelings of loyalty and devotion to a group may lead to the evolution of a co-operative type of settlement.
A striking example of community building by fellowship is that of the “Communities of work” in France. For eg. The ‘Boimondau’ community of work consisting of 150 families, though scattered over the city of Valence have achieved much of the quality of a small community working together in an industry which they own together, carrying on adult education, sharing economic and social burdens together, and striving for a common outlook in ethics and related fields while retaining full freedom of religion and social philosophy. Another interesting example is provided by the African village called Aiyetoro which means “The world is at Peace.” This village was created by a native sect of “Holy Apostles” which migrated to a secluded place on the Nigerian Coast and established a progressive settlement directed by a committee of village elders and engaged in fishing, weaving and farming industries. Their material achievements included the building within one year of a canal about six and one half miles long, the construction of a complete village for 2000 people, with well – planned family houses and with several communal buildings for local industries, a school and a church. The most striking feature is the blending of traditional African culture with improved agricultural, fishing and other techniques; ability to raise standards of living of their own people without any outside assistance; and pride and confidence in their community.
The best known examples of co-operative group living which sprang from fervent nationalism combined with long tradition of strong cultural community ties are the collective and co-operative settlements of Israel. The Kibbutz is a settlement organized by a group of workers who lead a communal life sharing all their property, in return the community provides for all the needs of its members, material as well as cultural. The Kibbutz is governed by its general assembly composed of all adult members and managed by committees. The Moshav Qdim is a co-operative small holders settlement, each of whom manages his farm himself while co-operating with the other members of the community in sales and purchases, sharing the common agricultural equipment, maintaining schools and other social institutions etc.
10. Community Projects due to emergencies:
Community spirit is often evoked and the practice of mutual aid is intensified when local communities face emergencies face emergencies of various kinds. In some cases the transplanted communities discovered new possibilities of self-help and conducted their affairs through discussion and consultation. Conversely, where the people are not involved in the resettlement process, they become nostalgic for the new community.
Successful examples of involving the rural people in the resettlement process and self-help procedures can be found in the projects undertaken in Malaya, Philippines and India due to political emergencies.
As a result of volcanic eruptions two new communities were established – one in Mexico in 1943 and other in Papua. In the former, the resettled community disappeared in a short time because the displaced persons could not reconstruct their past life in the new colony; they became homesick and began to drift back to the homes of the ancestors. In the latter, a comprehensive programme was outlined to adjust the survivors of the catastrophe to a modern life. The people were clearly stimulated by their experiences and new leadership emerged.
In the Anchau settlement of Northern Nigeria though much was accomplished in bettering their conditions still much more could have been accomplished if the villagers had been consulted in the initial planning stage.
11.Pilot Projects and Territorial Schemes:
A pilot project is conceived as being at one and same time a model village, a radiation point for neighbouring villages and a training centre for rural leaders. These represent a transitional stage from purely local projects to wider territorial schemes.
a.The Etawah Pilot Project: was initiated in 1948 in a 100 sq. mile area
to encourage self-help efforts and the co-ordination of government services in that area.
b.The UDI Development Scheme: in Eastern Nikgeria has 3 distinct
Phases, the first phase was called ‘Local Development’ when the local authority took as much development work as its funds could allow and thus gave the people a taste for things such as schools, dispensaries, maternity homes etc., that helped raise standard of living. The second phase called ‘Community Development’ was characterized by a rekindling of the sense of community that has always existed in the villages, by the increasing use of the indigenous social organization and the employment of voluntary labour on a large scale. Even more striking than the material achievement was the sense of community spirit and the enthusiasm aroused in the process of improving the community. It should be noted that the personal example of the educated Africans in joining the villagers in manual labour was a great factor in accelerating
the process. The third phase which has just began, is marked by a closer integration of community development with the local government. The programme is changing from a single project approach to more comprehensive plans, as village re-planning and reconstruction, economic and social surveys of the towns and villages.
12. Extension Through Radio:
The use of Radio as a potent instrument for rural improvement has been successfully experimented in Canada National Farm Radio Forum the ‘Radio Schools’ of Columbia “The People Act” broadcast in U.S.A.
13.Universities and Community Development:
Several universities have of late begun to take deep interest in rural improvement and an outstanding example of that is the Antagonish Movement in Nova Scotia of Canada. The St. Francis Xavier Varsity worked out a comprehensive plan of improvement for an area affected by the emigration of the younger generation and several economic depression. The co-operative movement was greatly strengthened in that community through mass meetings, study and discussion groups, training leaders in brief courses, extensive use of the local radio-and other Audio-visual aids. Several Varsities in U.S.A. also (Virginia, Kentucky, Washington, Montavia, Illinois) have undertaken studies in rural development.
14.Religion and Community Development:
The major problem in southern Italy is the ‘Corrosive Individualism’ the individual’s utter inability to trust or co-operate with anyone else, which corrodes and destroys a sense of community in the South. This is a historical legacy as the individual is accustomed to fear or mistrust of any stranger because he was a rapacious tax collector or an unjust judge or a corrupt local official sent out from Rome or Paris or Vienna. Such corrosive individualism prevents any co-operative effort even with lifelong neighbours. Coupled with corrosive individualism is the paradoxical expectation that the Government should help the individual, who cannot do much to help himself. Thus the peasant suspects any helping agent and at the same breath demands help from the Government.
This attitude can be traced to the ancient religious beliefs and basic attitudes about life. In Catholic countries, the individual firmly believes that salvation must come from above only and that all his efforts are futile. Taking the cue from Max Weber we note there is a carryover of basic attitudes developed by religions training into other aspects of life, including the economic. Based on the religious attitude of dependence on higher authority and the futility of an independent action on one’s own belief, the Southerner has come to draw a subconscious parallel between religious salvation being mediated from above through the church and economic salvation being mediated from above through the State.
15.Peasant Psychology and Social Behavior:
Economic and technical consideration alone ignoring social and psychological factors, result in mechanical planning, which often flounders when it comes up against the force of tradition and temperament and the planners throw up their hands in despair, without realizing their own vital mission.
Many of the things communal used buy the Indo-Pakistan peasant are multipurpose in nature his dress (Dhoti or Lungi) his utensils (Channa) his
cot (Chorpai) his bullocks and his plough. All these perform several functions, though inefficiently. The rural money lender too was several in one-money lender, banker, ware-housing agent, shop keeper, etc. After his exit, the vacuum could not be filled up by the single-purpose co-operatives.
The basic reason for this preference towards things or persons of a multipurpose nature, is poverty. They cannot afford several single-purpose, though more efficient article instead of one multipurpose article which is not efficient enough for any one purpose. But a preference may develop into a bias over the years and attitudes conditioned over countries do not change so easily and rapidly. It would take time and patience, instruction and demonstration over sufficiently a long period of time, so far as possible as the first stage of development should be in terms of more efficient multi-purpose articles. For the time being, only single purpose goods and agencies should be introduced which are intended to replace the existing tho’ less efficient, single purpose articles and organisation (eg.) The fodder – Toka.
The idea is to introduce specialization only gradually trying to keep the pace of modernization in step with the pace of the reconditioning of deep scaled biases in the rural society.
INDONESIA; LEMBAGA SOCIAL DESA (Village Social Welfare Institution)
The L.S.D. programme in Indonesia is a major aspect of what is called ‘Social Guidance’, a process of attempting to strengthen, or create where it may be lacking, a sense of social conscience in all individuals.
The major focus may be considered to be the individual personality and the desired goal is the fulfilment as completely as possible, of each individual; here may be a point of significance, that the community is seen not as the goal, and or most important consideration, but as the means to an end, and the end is the welfare of individual people. This fact, along with the kind of concern the L.S.D. programme has as a priority, may help point out distinctions from some conventional community development programmes; this high priority is given to the alleviation and prevention of social – personal problems of orphans or deprived children; problems of prostitution, gambling or addiction; problems of unemployed “needy”, or victims of disasters such as floods, volcanic eruptions or bandit attacks. Here again may lie an area of distinction; unlike many other Eastern countries, Indonesia does not normally have problems of sheer survival in the village since land is productive and food plentiful; therefore, the problems of concern may more often be between man and man or man and society, rather than between man and environment.
Content of the L.S.D. programme is heavy in emphasis on social welfare and social work principle, concepts and concerns, even though the programme may include elements like those of more conventional community development programme. The L.S.D. Programme in Indonesia is basically social work-oriented, although certainly much of its approach and operation resemble those of community development programme. Where as many Community Development Programmes use social work methodology (especially group work and community organization) as part of the techniques of activating people but the matter of concern or content is mostly physical improvement, the L.S.D. programmes uses social work methodology and social work content as matter of concern.
Village Committees:
The L.S.D. Programme is intended to encourage of establishment at the village level of what are actually voluntary or private social welfare committees. These committees are, in fact, the L.S.D.’s. It is the aim and goal of the government that, as much as is possible, all social problems shall be attacked and social programmes carried out at the lowest level, the village or desa, or even the rukum (subdivision of the desa) that these problems and programmes shall be the concern of all the people at this level and that the means of accomplishment shall be a non-governmental organization of the people. This is not an attempt to expand or proliferate central government and its agencies; it is, rather, the opposite, an attempt; to stimulate volunteer activity which will remove the need for Governmental involvement.
If funds come from government through taxes or whatever, the programme is public; if funds come from voluntary origins, the programme is private. Applying this test to the L.S.D., we discover that most funds come from voluntary sources; donations, periodical or regular contributions (as, for example, a daily tablespoon of rice from each family which goes to the central store-house) the gift of an agreed-upon product from each household, such as the “Social Banana” from banana trees planted for this purpose, contributions of gifts from village industries or enterprises and more wealthy individuals.
Government Social Worker:
The L.S.D., is itself a local organization and is as already indicated, non-governmental. It constitutes an effort specifically to localize into the smallest functional units social concern and social programmes. Here, then, is national government engaged in promoting local voluntary or non-governmental effort.
Traditional Mutual aids:
Despite the relatively recent date of the establishment of the L.S.D. and of its inclusion in the very latest national plan, the spirit, function and ideas are not new; they are, as a matter of fact, actually very old. The new structure is built upon the traditional “Gotong-Rojong” concept, a sort of “all for one, one for all” mutual self-help which is already ingrained in the habit-attitude pattern of the people. This may help explain what to non-Indonesians may appear difficult to understand at first, namely, what is the nature of the villagers’ reaction to the social worker’s initial attempts to promote the L.S.D.? By and large, the social worker is not ‘selling’ a strange ‘Product’; the basic concept is already there and he is simply suggesting a structure be built around it to make it more effective. This concept, then, is the spirit some-what like the neighbourliness of American frontier days, when families would join together to rebuild for one family a house or barn which had been burnt down or all the men together might plough the fields or harvest the crops or of one farmer who had fallen ill or had an accident.
Significance of L.S.D:
Certainly, there is much which could be learned from L.S.D., for application in Europe, Africa, elsewhere in Asia, and in the American – any where in countries which wish to encourage local initiative and responsibility without extending the structure of the national government.
Thus we find that communities all over the world have been trying to improve themselves in myriad was suitable to their genesis and genius. It may be settling in a new area, improving the existing conditions, increasing the facilities available, development of a higher standard of living – all these have been possible only through the eschewal of the ego, merging of the individual in the group, foregoing personal benefits
for the sake of the community’s gain by a total identification with the society’s interests and whole-hearted participation in its activities.
We also find that to carry forward the message of deliverance and hope, faith and effort, unity and success, several agencies and media have been employed to cut the cake of custom; break the barriers of traditions and taboos and launch them on the developmental orbit. This cataloguing of the collective efforts taken by people of varying tongues and traits only shows us the goal to be achieved and the pathways leading to it.
Though the content and methods of the community development programme in various nations differ, the basic aim seems to be the same, viz., uplifting the masses from the mire of poverty and ignorance, disease and squalor. The methods also seem to be uniform, viz., helping them to raise themselves by developing self confidence and self reliance in them. Though a great dent has been made in the traditional life pattern of these people’s, it still remains to be seen how far these programmes have resulted in increasing people’s participation in these movements as also how far individual right and common welfare have been adjusted against each other in these nations. No doubt it is an uphill task to educate people to forget the way of conflict and learn to tread the new path of compromise and conciliation. In moving up this way, sometimes hope may falter, anguish may fill the heart, the horizon
may seem to be receding further away; but yet the government of these developing countries are determined to pursue their efforts unrelentingly in the sure hope of discovering a bright future for their people.
Sri. R. Udayamurthy, P.G.T.(Economics) at K.V., Coimbatore, Sri. M.T.S. Subramaniam, P.G.T. (Economics) at K.V. HUF, Avadi, Chennai and Sri. S.T. Chari, P.G.T. (Economics) at K.V., 117, Chennai used this information in their Economics classes to educate their students about Rural Development.
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ONE WHO KNOWS (VOLUME IX – CHAPTER 4)
(DIMENSIONS OF THE LIFE AND WORK OF A PRINCIPAL)
One who knows
1224) One who knows to show “Deference of Non-Expertise to Experience.”
1225) One who follows Emperor Ashoka’s famous Edict VI:- “I am completely satisfied with my work of wakefulness or despatch of business” which are aptly compressed in his Prakrit word “Anusaya” and in the modern Gujarati word, “Anutaapa.”
1226) One who advises his students not to be scathingly critical of themselves and instead of looking at learning as a ‘Gradient’ with flaws asks them not to restrict their focus and exaggerate the impact of their mistakes.
1227) One who is not pushing other concerns out, but set them aside so they don’t interfere with his ongoing work.
1228) One who knows the importance of integration vs. integrity.
1229) One who knows:
a) Not to impose schemata from outside.
b) To have dialogue with those in-charge and integrate external knowledge with internal resources.
c) To give internal people access to resources.
d) To Ask them exercise progress on a daily basis.
e) To ask them to evaluate realistic progress together.
f) To increase multipliers.
g) To emphasise that responsibility and dignity of ownership go together.
h) To help them gain competence and experience for further development.
1230) One who knows that leading someone means successfully inviting him into performing within a given parameter or helping him create a new one.
1231) One who knows that leadership communication is not just transferring messages, but convincing people to contribute to the desired goal.
1232) One who knows that there is only functioning leadership.
1233) One who talks often to those who have not yet come into the groove, about to need for it and how much effort is needed.
1234) One who organises a system of responsibilities for shared performance.
1235) One who is able to respond and respond with ability.
1236) One who respects everyone if he/she is an excellent human being.
1237) One who identifies people by their tongue –
Black tongue; hot tongue; rapidly moving tongue; reddish Tongue; grey colour tongue; fiery tongue; bright tongue.
1238) One who knows that even a fraction of disruption of his focus will end in disaster.
1239) One who considers children as manifestation of God and so-
a) Keeps his mind full of them – ததாத்மதா (Thathathmaa)
b) Identifies with them – தத்புத்தய (Thathpuththaya)
c) Aligns his soul with them – தந்நிஷ்டா (Thannishtaa)
d) Always tuned to them – தத்பராயணா (Thatparaayanaa)
1240) One who knows (As Marvin Ellison said) who he is and exactly what he wants to accomplish.
1241) One who knows that Principalship flowers from the absence of “Achauf” – fear and “Hauzir” – grief among his staff (Quranic words).
1242) One who knows the “Importance of combining intelligence with being intelligible.”
1243) One who knows the art of disagreeing without being disagreeable.
1244) One who knows the art of conversation:
a) Does not use social media to convey his intense emotional thoughts.
b) Values face-to-face interaction.
c) The way he/she while conversing is the best way to convey warmth and energy and dispels any misunderstanding.
d) Doesn’t look at his smart phone or reach for it in the middle of conversation.
e) Focuses all his attention on the person in front of him.
f) Always makes others comfortable doesn’t dominate.
g) Doesn’t have a pre formed opinion, always willing to listen.
h) Avoids politics and religion in conversation.
i) Ensures quality sharing in conversation.
1245) One who knows that principal was once a reality without a name and he must bring it back.
1246) One who knows that sometimes, “He has to make a willing and unnecessary subjection to necessity.”
1247) One who knows that “For all bad words of tongue and open the saddest are these:
It might have been”
And that it is never too late for him to become what he might
Have been.
1248) One who knows that no other source can compensate for failure at home.
1249) One who is:
சிந்நத்வைதா (Chintnathvaitha) : Person without doubt
ஸர்வ பூதஹிதே (Sarva Bhoothahithe): One interested in the welfare of all
க்ஷீணகல்ம் ஷா (Kheenakalmsha) : Never has sinned
ரதா (Ratha) : Involved in the rise of all
1250) One who is :
அமலன் (Anmalan) : Without blemish
விமலன் (Vimalan) : Embraces people
நிமலன் (Nimalan) : No expectations
1251) One who does not have these three qualities – “The Dark Triad.”
a) Narcissism – Self love to an exaggerated extent and in security
Casanova – Has to reassure himself constantly that he can still to conquer.
b) Machiavellian – Exploits events to his benefit – Uses people and throws them off like paper napkins.
c) Remorselessness–Never says ‘Sorry’ for what happens as a result of his action.
1252) One who has the diagnostician’s gift of getting to the heart of an issue and the Philosopher’s ability to see solutions in many dimensions.
1253) One who is aware of –
a) Transaction utility – Bargain price
b) Acquisition utility – Accepting a Lab equipment costly but not useful to the school
1254) One who has –
விசுதபி (Visudhabhi) – Unafraid
யுக்த (Yuktha) – விழிப்புணர்வு (Awareness)
1255) One who is exceptional but not an exception.
1256) One who is a
நியதி மானஸ (Niyathi manasa) – Controlled his mind
And one who is not –
அத்யஸ் நத (Athyas natha) – Glutton
அருள் நத (Arul natha) – Starving
அதிஸ்வப்ன ஸீலஸ்ய (Athiswapna seelasya) – Always sleepy
ஜாக்ரத ஏவச (Jaakratha evacha) – Always awake
1257) One who is a
கர்மஸ் யுக்தசேஷ்டஸ்ய (Karmas yukthseshtasya) – Persevering
யுக்த ஸ்வப்ந அவபோதஸ்ய (Yuktha swapna avabhodhasya) – Has limited sleep
1258) One whose speech envelops another’s mind –
“வாய் என் சிந்தை கவர்ந்ததுவே” (Vaai en chindhai kavarndadhuve)
One whose eyes lure him into insanity –
“கண்கள் எனை பேதமை யாக்குகின் (Kangal enai pedhamai yaakkukin)
1259) One who knows that trust can be used both as a noun and as a verb
I trust my staff – (Verb)
I want my staff to put trust in me – (Noun)
1260) One who knows that he can’t win unless he tries to win, but he can lose by trying not to lose..
1261) One who discharges his duties without a steady mind and courage.
1262) One who is driven by challenge and not worldly accolades and riches. And has learnt to be un swayed by success and failure; one who is humble in the hour of glory and doesn’t show the frailty of emotion.
1263) One who does not appropriate honour to himself.
– Honour accordance – By Rotary for school’s excellent performance
– shaped with the two School Pupil Leaders and the Vice-Principal.
One who does appropriate honour due to another – honour
because of the previous Principal’s work invites him to accept the offer.
One who doesn’t appropriate honour for excellent sports meet.
– asks P.T.I. and Staff Association Secretary to receive the shield.
One who doesn’t appropriate public property using school furniture at home.
1264) One who is above corruption and says those who know me will not approach me and those who don’t know will have a bitter taste on coming near me.
1265) One who says that even as medicine care should be patient centric and not doctor centric, education should be pupil centred and not teacher centred.
1266) One who knows that –
Today’s research is tomorrow’s education
And
Today’s education was yesterday’s research
1267) One who neither resents, nor acquiesces.
1268) One who tells his staff that he needs from them degnified constructive protest and not resentful demand for payback.
1269) One who knows that leadership; is better learned when experienced than when explained –throvall case analysis. Team experiences and immersion projects.
1270) One whose leadership is grounded in Ethics and value creation.
1271) One whose skill is not seen as it is effortless and knows that because of his teaching. His life should be enriched.
1272) One who knows that teaching chooses its own messenger.
1273) One who doesn’t have –
Fear of Pubic speaking
Dealing with higher-ups
Managing a crown
Managing a crisis
Managing a defiant staff
Managing a bully (student)
Work being unfinished.
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MAN does not live by food alone. In fact he lives by the power of the Atma. So you must use your strength of body and mind, wealth and education with intelligence, in order to realise the Power of the Soul. Without discrimination, what is the use of physical strength? – Bhagawan Sri Sathya Sai Baba
