Update.

Hello out there! I have a new blog rolling called The 'Stir Crazy' Project Check it out :) Hope you all are well.

Dear India.

Being in India has seriously changed so much about me for the better. The people I met both in and outside of work have given me so much to learn from and pass on to others. It’s as though the experience has been a gift to me from all of India. A gift that I can’t ever forget and won’t forget. I thought I knew what the people would be like here, but I wasn’t even close. I was far from knowing that the people I met would be so kind, generous, and welcoming. I was far from knowing that I would make friends who genuinely care about me, my safety, and making me laugh. I was far from knowing how much the children would make me smile and take such interest in knowing who I am. And I had no idea that families, especially one in particular, would bring me into their home and treat me with such sincere and honest love. And even as I sit here alone, I am bringing myself to both tears of joy and sadness because I know how much love I have been given, and I have tried so hard to give it back. I’ve never felt anything like this before from complete strangers who would do anything to make me feel at home when I am thousands of miles away from my own. In a country where so many people have so little, they have done everything to make me feel apart of their lives, their culture, and their land. This is India.

I WILL be back India. I've already made that promise. There is more of your beautiful people that I haven't met. There is more work that I am interested in participating in. And there is no way that I am done surrendering myself to you and all your chaos! I will miss you and always love you. My friends. My India.

Challo!

Words From the Wise.

During the same EG monthly training in the Jalore district I also had the pleasure of meeting Gomati, a village elder who regularly attends these sessions. I was drawn to her instantly. Her powerful aura and keen interest was about all I could interpret from the long string of Hindi words she spoke in between the training. The woman’s skin was dark and weathered with her dress draped, and the bangles and earrings she wore were equally worn down. But she was strong in her words and her presence, which I found inspiring, and I wanted to talk with her. When the training was finished, Deepmala and I sat with her for introductions. Gomati is n elderly, widowed woman with 3 daughters and 1 son, all of which are grown and have their own children. As a child she was never enrolled in school, or has had any formal education. Her children went to school, but only completed up to the 5^th standard.

At the moment Gomati is struggling and is worried about her financial status since becoming a widow. She performs odd jobs around her village to make ends meet. The small pay she lives on provides for her food, home, and daily life. Although this is a difficult time for her, she continues to travel to surrounding villages for other meetings and trainings. Her determination is strong; as though she has waited her entire life for this type of involvement and change. It has been a meaningful experience because it has given me a view of my own access to education and ambition in higher education. I grew up, a young girl attending primary school and all the way into high school, with no problem and no one to tell me I couldn’t go. In a way, its as though my struggles in university (and there have been some) are almost mundane against the passion and commitment that Gomati has brought into light. At the same time, I feel as though we have similar interests and that is why I was drawn to speak with her. We both value education and what benefits it would bring for young girls and we both want to learn how we can support and contribute marginalized communities. We have different lives and different backgrounds, our cultures are thousands of miles apart and completely different, but our interests seemed to go along together. We both had an understanding of why each of us was there.

Now that Gomati is alone, her husband has expired and her children are living their own lives, she has taken it upon herself to become involved in the social issues of her community, village, and of Rajasthan. She attends many meetings in other districts to become informed and to inform others. As her life is coming to a close Gomati wants to be able to do some good by participating in social matters, especially that of women’s education and empowerment. She sees the trainings and meetings as a way to become educated. An education she never had. With this new knowledge she has conversations and dialogue with other women and young girls that live in her village. I could see that education to her was precious and valuable. Even though Gomati has never had a formal education, she is taking it upon herself to support and advocate for girls to have what she didn’t. It is this type of women’s peace-building which is engaging and self-sustaining that will move us into improving women’s education in India, as well as around the globe. When a woman, such as Gomati, can realize her commitment and ability to advocate, she brings acknowledgement to the issue and that the cause is worth fighting for.

Child Marriage.

For the last few weeks I have been visiting schools in tribal villages that surround Bali, Rajasthan. In addition to this, my research has focused on the connection between government laws, such as inheritance, dowry, child marriage, and that of the societal and cultural beliefs and practices of rural India. Meeting the different girls has brought me joy as they curiously and carelessly sought for my attention, and the commitment to stay informed on the issues they face at such a young age and as they grow into adulthood.

Child marriage in India can be defined as a marriage that is consummated in which the wife is under the age of 18 and/or husband is under the age of 21. Regardless of the national laws that are in place that prohibit child marriage, it is still widely practiced and a deeply rooted cultural value and expectation within society in many regions. In the state of Rajasthan, it is estimated that 80% of marriages are among girls under the age of 15 (Gupta, 2005, p. 2). The enforcement of the laws is important in this area, and yet for the most part the government either ignores or is uneasy about dealing with such personal laws when they occur in traditional communities. Looking the other way causes the community to continue holding marriages that involve brides that are underage because the community has the understanding that if the government does not care, then neither should they. This further encourages the cycle of poverty amongst communities with child marriages because it leads to higher child bearing rates, low economic and educational status, and poor health conditions.

The Marriage Bill of 1994 recommends “the enactment of a uniform law relating to marriages and for the compulsory registration of marriages, with the aim of preventing child marriages and also polygamy in society” (Marriage Bill, 1994). This would help many communities prevent child marriages from occurring, and lead to prosecution of the family that has carried out a child marriage. Unfortunately, the Bill, which could have been potentially helpful for the state of Rajasthan, was not passed. Although there have been many attempts within legislation to limit child marriage practice in Rajasthan, this continues to be an area of focus and struggle for many. As of now, there is no law that requires newlyweds to register their marriage with the government and state in Rajasthan.

Another legislative act that has been passed in India is the Prohibition of Child Marriage Act of 2006. This law was put in place to “prohibit the solemnization of child marriages” and for any matters that is of relation to a child marriage (Child Marriage Act, 2006). This Act prohibits a marriage that is below age of 18 for females and 21 for males. With the enforcement of this law, child marriage becomes punishable for the male if over 18, and/or the family that has participated in carrying out the marriage. The expected punishment is 2 years imprisonment and a fine of one lakh rupees for any who are involved, not including the child bride. The Act increases the severity of the punishment that was previously enforced from 1929. It also includes situations such as a child being enticed or taken from the legal guardian, forced into the marriage, or is sold and trafficked for the purpose of marriage, all of which are made void under law.

Rekha

During a monthly training session at a school in the Jalore district, I had the opportunity to meet a young girl named Rekha. She comes from a family of seven; her mother and father are both farmers, and she has two brothers and two sisters. Her favorite subjects are history, geography, and Hindi literature. Rekha is currently not enrolled in school.

Training Officer, Deepmala Sharma, facilitated and interpreted the interview for me, we were told by Rekha that she was married earlier this year, and is 18 years of age. There was something about her that told me otherwise; perhaps it was her bright, curious eyes or her silly, innocent giggling as I smiled at her. Frankly, I was convinced that she was much younger especially when she informed us that she left school after completing the 11^th standardS, which was just this past year. After some time we came to find out that she is 14-years-old. She only told us this because her family and in-laws do not want anyone to know that she is married at so young. The fact that Rekha knows that she is too young to be married, and that her parents and in-laws want her to cover it up, further complicates the issues of gender discrimination and inequality for women in India. Rekha is being manipulated and because of her young age, is being taken advantage of in order to support the system of child marriage.

I pressed to find out why she is not attending school and she explained that her in-laws do not want any continuation of her education. Rekha’s in-laws think that since their son has only completed the 9th standard, she would surpass him by finishing school which would make her status higher than his. Her future husband works in construction, and has no desire to complete any more schooling. It is believed that he is about 4-5 years older than her based on her story and the time in which he stopped attending school. By cultural standards and expectation, it is up to the in-laws to decide whether or not Rekha has an education. The in-laws are devaluing Rekha’s capability as a female in two ways: 1. by keeping her from reaching her full potential which would further increase her health, well-being, and decision making, and 2. by holding her status below that of a man which diminishes her right to equality between the sexes. Her parents would like to see her go to school, but as of now there is no way to convince the in-laws otherwise. They are submissive in obeying the in-laws wishes, and Rekha is not happy about this situation.

Determined not to give up, Rekha has decided that she will re-enroll in school and has been working on her application for the 12^th standard. She knows that her parents and family will support her decision, but is nervous as to what her in-laws reaction will be. When she is accepted back in to the school, Rekha will tell them and try to explain and make them understand her choice. She asked for our help in this situation, unsure of what to do or how to say it. I could see the passion in her eyes, and the strength and courage in her heart. We talked with her about her in-laws and how to get them to see her point-of-view. Avoiding any arguments at all costs would be best for her safety and well-being at this point. We came to the conclusion that if her in-laws continue to protest, then they should explain why they think it is a bad idea for her to go to school. Rekha could discuss with them why she should go to school and what benefits there are for herself and her future family.

Child marriage is an issue that young girls of Rajasthan face every day. With deeply embedded and intertwined social issues in Indian culture, child marriage becomes reinforced by the practice. Within child marriage comes many problems that challenge the livelihood of young brides. They have higher rates of early pregnancies, often unwanted, which can lead to high maternal and infant mortality. When there is an unwanted pregnancies, abortions that are unsafe for the mother are carried out. Sexually transmitted diseases can also be given to the bride if the husband has had prior sexual relations, which sometimes is the case if she is married to an older man. In the situation of Rekha, if she continues to be deprived of her educational needs and desires she runs the risk of losing any chance of knowing about proper health care for her self and future children. She may not be informed or aware of what resources are accessible to her, or how to find those that are not. The laws that have been passed to prevent child marriage have not been implemented to their fullest. It is not just the law that is important, but shifting the attitudes and beliefs about child marriage within the societal and cultural levels.


This is my final week of interning in India. I have been grateful for the time I have spent here and the people I have met. I could never have imagined that I would be so changed and influenced by this culture and by the many experiences that I have learned from.

Switching Gears.

It's been weeks since my last post. This I know.

After two months of interning at Chaitanya, I said goodbye to my co-workers and friends that I have made in the village. For my final project I wrote a report about the conflict resolving process that counselor's implement in their cases and how the goals of the Jankar program directly relate to the concept of "women's peacebuilding".

Students of Chaitanya's Microfinance Management Program

Here are a few excerpts from this report:

The mission of the Jankar program is directly related to the concept of “women’s peace-building”. As a whole, this organization is continuously working to break down systems of power. They work to provide access to resources for specific marginalized groups of people so that their lives’ may be improved. In women’s peacebuilding, “feminist analysis identifies women’s specific concerns about peacebuilding, approaches peacebuilding from women’s perspectives, welcomes pluralistic voices and diverse methods” (McKay & Mazurana, 2001, p. 3). By applying this concept to the Jankar program we can then ask critical questions about peacebuilding as it pertains to the women of rural villages. How do grassroots organizations empower their voices? What are differences and similarities between storytelling throughout various cultures? In what ways is peacebuilding seen across cultures? These are the types of questions that are important to remember when considering how an organization like Chaitanya is able to contribute to building systems of peace and equality for women in rural villages. With Chaitanya as a leader in developing and empower women’s leadership roles in their community and decision-making power this paved the way for some alleviation of rural women’s issues. However, there is still work to be done to help the lives of rural women and the need for women’s full participation and action is great. Chaitanya has focused on increasing the number of women that are involved in participation and decision-making. “These efforts are deemed critical to enhancing women’s peacebuilding initiatives and capacities for achieving a just peace” (McKay & Mazurana, 2001, p. 10). This type of impact gives a voice to women who have been oppressed or marginalized in their communities especially when it comes to their family life. Since domestic violence is often the reason why women come to the Jankar counseling center, increasing women’s participation will ensure that the issues are addressed appropriately.

...


As part of its mission, Legal Jankars inform their community about the services they provide for rural women. By reaching out to the community, at a personal level, the Jankars are able to meet with women who are interested in coming to the counsel center or becoming a Jankar themselves. This allows for growth, promotion, and continuity for the Jankar program and servicing women’s grievances. “Peacebuilding within women’s grassroots groups emphasizes relational behaviors, reconciliation and healing of psychological wounds” (McKay & Mazurana, 2001, p. 6). It also allows for groups to become tight-knit and form close relationships among one another. Having this type of focus strengthens the Jankar program at its core and helps to ensure power in numbers when a severe case arises. By having this collective outlook, women work together to solve the problems in their homes and villages.


...

The conflict resolving process for the Jankars is based on a model that is communal and personal. Within this framework the process of mediation involves many parties, such as elders and important community members. Value is placed on persons or groups who have been trusted in the community and are most often the mediators for interpersonal conflicts and dispute settlements.

Augsburger (1992) describes the following in regards to culture and the law:

Law as an abstract system of codified rules, collected cases, and established precedents may still be the dominant pattern of Western societies, but it is not, in human relational terms, the most effective or satisfactory pattern. In most societies a whole range of procedures and methods for resolving disputes and managing personal conflicts exists in addition to the use of court procedures

(p. 192).

The importance of community involvement in family and marriage matters for the rural areas of Maharashtra is emphasized in the Jankar program. Here there are community elders and leaders that help facilitate the counseling sessions and also educate and inform one another about issues that are most prevalent in the area. The Legal Jankar program means that there is a group of women who are active in knowing the laws and policies of the judicial system in India, but are not actually representing themselves as lawyers, but as skilled individuals that guide women who need assistance. This enables the mediator to actively have a voice for others and have the know-how of the law and what the rights of women are which is especially important in cases of domestic violence and abuse.

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My experience at Chaitanya allowed me to critical think about the ways in which gender issues affect women internationally. I was able to make similarities between America and India, as well as see big differences in the manner these things are handled, culture to culture. The biggest difference for me was the way counselors would mediate and facilitate the session. Mostly because there was more than 3 people involved. In the West we are used to one counselor and two parties. Here in India, it exceeded that number every time. This meant that there was often no structure in any way, at least for me, I did not see any. What I can take from this experience is knowing that the women of India are constantly fighting for their right to be heard, understood, and respected. This is a challenge and goal for women across the world.

As I move on from Chaitanya and into my next internship at Educate Girls, I expect that I will find similar goals but for the youth of India in education. I have already begun day two of this internship and will post shortly of my intentions and expectations as they relate to my background at university.

Swameeni.

Swameeni is an 11-year-old girl who lives in Daund with her mother, father, siblings, aunt, and grandmother. She currently attends school and is in the 5^th standard. Chaitanya and the Jankar program work within her neighborhood as it is a poor community that works mostly in the labor sector. Sopan Patil is the District Manager of the Daund office and has been working with the family on their case. Jankar Ganga Buke and I went visit the home and talk with the family about Swameeni’s experience.

One afternoon, Swameeni came home from school and for a moment she was there alone. The adults of the household were either at work or had stepped out to go to market. A 38-year-old man, and next door neighbor, came over to her house and immediately attempted to rape her. Swameeni was able to escape the man when she heard a group of her friends calling her to come out and play. She quickly ran to her friends, and when she saw her mother coming home she went to her crying and telling her what had happened. The family went straight to the police, but they would not take an official statement or give any concern for this matter.

Swameeni (center, purple dress) and her family.

Swameeni’s mother decided to go to the counseling center for help and support. The counselors formed a group of 42 Self-Help Group members and went to the police to demand a fair case report. The medical statement from the police reports that the girl was sexually assaulted on her breast, buttocks, and genital area. There was no bodily injury, bruises, scarring, marks, or penetration. However, there was a small patch of redness on her stomach that was not clear of how it occurred. At the time of the report Swameeni was identified to be a conscious, cooperative, well-nourished, and well-oriented child. The police arrested the neighbor and subsequently beat him for his offense. After which, he was spent two days in jail for attempted rape of a young girl.

The family seems to be strong and stable despite the unfortunate event and emotional damage it may have left. The mother is very grateful for the support that has been given from Chaitanya and relieved that the situation was handled. When the mother was asked if she was afraid for her children’s safety or thought that the same man would try to rape Swameeni again, she answered “No”. Her reason for this is because there was so much attention and pressure from the community, and he was punished by the police. However, she also answered that she does not allow or leave the children at home without an adult family member.

The perpetrator continues to live next door with his wife and two sons. They own a shop that sits in front of their home.

The Ladies of Loni.

The past weekend I traveled to Loni to visit my friends from Oregon. The bus ride was super long as I came from Pune instead of Rajgurunagar. I realized half way through it that I had no idea what Loni looks like, and since all the towns look the same to me, I had no idea where to get off. Luckily, I met a woman who was also going to Loni and I told her I would follow her lead.

Around 8pm the bus rolled into Loni, and as I was afraid I would miss the stop because the buses come and go so fast, I stood up as the bus was moving. I was trying to pull my backpack out from the overhead, but I couldn't get it. The man sitting next to me said he would help me, and I stood back. As I waited, the bus hit a really big bump, and I fell backwards into the lap of a well-rounded older woman. Thankfully no one seemed to notice, and luckily her belly broke my fall.

It was so good to meet up with my friends since I had only met them once at an orientation for our program. Sharon, Julia, and Andy are all doing medical rotations at Pravara Hospital. You know how it goes with chics, we all sit around together gossip, make each other laugh, and catch up on our experiences. We had ourselves a pretty sweet weekend consisting of delicious food, coconut water, a temple, a sugar/liquor distillery, a four hour drive to ancient caves, monkeys, and a look-a-like Taj Mahal.

Here is the journey in pictures: