The supermoon

Yesterday, the three of us,
Wife, daughter and me,
Towed to the terrace,
After a long long time.

To watch the (super)moon,
With all its beauty and might,
We did not return soon,
Enthralled by its lovely sight.

Visit to Camp Thar, Osian

Last week (7-12 March 2011) we were in Camp Thar, Osian via Club Mahindra's experimental tie-up with them for three months (January-March 2011). The stay, after initial hiccups, was nice and the three of us (Nerika, Nandini and I) had a good break. Thanks to Munna, my brother, who facilitated this.

We had planned to go slightly early to the Mumbai airport expecting longer queues, but belying our expectations, Air India check-in and security was smooth.One did observe that Kingfisher gets its passengers scheduled for a later flight to break the queue, which is unfair, as an Air India staff pointed out.  These operational details should be worked out at an appropriate level.

Our hopping flight via Udaipur to Jodhpur was delayed making us reach in the post-lunch period. Sandwiches  offered in the first segment of the flight were not enough and we had another quick bite of sandwiches, the only thing available in the airport, and then took a pre-paid taxi ride for another one hour and forty-five minutes to reach our destination.  And, when we wanted some food and were told that we could get some sandwiches... we realized that we are not at Club Mahindra!

The evening music by traditional folk artists was refreshing. After dinner, we retired for the day.

Not knowing what to do the next day we decided to go to Jodhpur.We had lunch 'On-the-rocks', an open-air restaurant with reasonable priced food and is frequented by foreigners. However, if you are in a hurry to have a quick grab and do not drink then consider avoiding this place.

Our next stop was Umaid Bhavan palace, part of it is allowed for public visit, part of it is occupied by the Maharaja Gaj Singh II and his family and almost half of it is a heritage hotel under the Taj group. The first thing we were told is the relationship of the royal family with the movie Zubeidaa, based on the current Maharaja's step-mother. The palace itself was built as a drought relief measure that provided employment for 3000 people for 15 years. Our last stop was Mehrangarh fort, a must see in anybody's itinerary going to Jodhpur, where we heard from the guide about sati, also did some shopping and after buying some fruits returned back to Camp Thar.

Ideally, one should stay put in Jodhpur for a day or two, finish sight seeing in and around and do some shopping and then leave for a two/three night stay at Camp Thar.

It is on the third day that we took a jeep safari ride. Sighting of peacock and deer was common. First we went to the village Khetasar where we met an oil presser, a potter, and a weaver. Second, we went to Dabri village and spent time in the sand dunes seeing the setting sun and talking with village children. Met a girl Vimla, her sister and younger brother - the girls are not sent to school. The girl child being not sent to school was more common a decade ago, but it still does exist today.

Another thing that we observed and which was reiterated by fellow travelers as a common feature in this part of Rajasthan is that children come up and ask for money or pen. Even though the latter is identified with education it does give an impression of begging and definitely not a good picture for tourism. The minimum that Club Mahindra/Camp Thar can consider is to do something tangible for the children and residents of these villages whereby they live with dignity.

On the fourth day evening we went to Sachi Mata temple, a 12th century monument, and the Jain temple at Osian. Devotees come from far and wide to this temple. If you want to enjoy the architectural beauty then do look out for Babloo guide (Prithiviraj). In fact, archeologist KK Maheswari is planning to write about Osian with his inputs.

The fifth evening was a camel cart ride on Pappu (the name of our camel) guided by Mahipal to Khetasar to their house were we had tea, clicked photographs and then returned to our base camp. The story of struggle is eminent when we hear about Mahipal's grandmother bringing up her two sons (when they were two/three years old) after her husband passed away. She used to close the house and leave at wee hours and travel ten kilometers to fetch water. She would cook and feed her children and then go to work in other people's houses and then come back in the evening and again go to fetch water and would retire late in the night to get up early again. When her elder son, Ganga Ram (Mahipal's father) was ten years old she had saved Rs.500/- to buy a camel. This they used to fetch water for others at Re.1 per household per day and this they saved to make two, then three, then four, and now fifty years down the line, they have five camels (one with a cart - Pappu), and a jeep. Now a lot of tourists visit their house.

A social custom that needs mention as a footnote is the prevalence of child marriage. Ganga Ram has four sons and a daughter, all of them are married. The wives of the younger three brothers stay at their natal place - they would come here when they are old enough.

In the third and fourth day our travel as evening sessions with a young couple (Nagesh and Rupa) from Bangalore with a passion for photography also added to the events. The fifth evening with the Goyals (Abhishek and Shalu) from Chandigarh almost stretched till midnight. Nerika enjoyed the latter most with their two daughters (Nandini and Amisha), which started for her from fourth evening and continued till the sixth morning, but then it was time to bid adieu. On our way back to the airport, we picked up Mawakachodi and Makhanvada from Jodhpur Sweets for the memories to linger on.

Cash Transfers is Not the Answer to Food Security

It is being taunted that cash transfers will sort out all problems and bring about efficient and effective targeting of many welfare schemes. One would not dismiss the merits outright, but would like to state that this argument is based on the assumption (rather a presumption by policy makers) that nothing is wrong in the real sector.

This does not make sense when there is food shortage. Providing cash transfers to poor consumers (who could also be producers) will not enable them to buy the requisite food as and when they went.  Thus the solution misses the fundamental aspect that a financial/monetary solution cannot be applied to a problem that requires intervention in the real sector.

In day-to-day discourse one hears the example of cash for bicycles being given to girl students in Bihar as an incentive to make them attend schools. Yes, this is a direct transfer, but one that is tied with a real thing, a  bicycle.Similarly, if welfare schemes are to be successful in addressing food security, it has to be tied with the availability of food. Chattishgarh, not an example of governance in many other spheres, has done good in addressing this through the public distribution system.

An effective public distribution system, no doubt, reduces leakages from the system, and would help improve access to food. Nevertheless, the question of food security or food shortage is broader - not enough is being produced. The irony is that the producers of food (either as cultivators in small farms or labourers). who do not get enough returns also happen to be the consumers of food.

The net returns from input-intensive cultivation is decreasing because of increasing costs.  Nevertheless, this has been propagated by a thinking that there is no alternative (TINA). There are alternatives but it is not like one-size fits all. Usage of low-external input sustainable agriculture by taking into consideration local specificity make many alternatives exist (MAE; which literally is a variant of mother is some Indian languages). Like mother, it can adapt to different situations and open up different possibilities. They will differ from region-to-region, and from crop-to-crop, among others. Whatever it is, it ought to be locally grounded to make the alternative cost-effective and increase returns.

Choice of multiple crops at the farm/household level will address a variety of food requirements necessary for better nourishment. This reminds me of wadi (orchard) projects in tribal pockets of Thane adjoining Mumbai. Such interventions along with water harvesting structures facilitated production of cereals with fruits and some seasonal vegetables. This stopped out-migration and improved nutrition intake of the households. Similar  initiatives are replete across the country. Some of them are even integrated with livestock management, fishery, and poultry  among others. The oft-quoted example given in recent years is the  community managed sustainable agriculture in Andhra Pradesh. If scaled up effectively this can address the food security concerns.

Conflict Resolution through Mutuality

'Conflict resolution through mutuality: lessons from Bayesian updating' is the title of my forthcoming paper in the Journal of Quantitative Economics and the pre-print version has been put up as a working paper. An earlier version was presented at a conference in 2009 and the initial idea came up while teaching Bayes' rule around the time of 9/11 and put up in an earlier working paper. The abstract, introductory paragraph and concluding remarks of the current version are given below.

If priors are deterministic (zero or unity) and conditional evidence is uncertain (lies between zero and one) then Bayesian updating will lead to posteriors that are the same as priors. This in a sense explains the persistence of fundamentalist belief. Under such a belief system, only if conditional evidence is deterministic and diametrically opposite to that of the prior then a process of change can set in. Conflict resolution is possible through dialogues that calls for mutual respect and allows reasonable pluralism – a Rawlsian prerequisite. If interaction is the basis then self-defeating scenarios can be avoided by giving space to others. Thus, in the political sphere one has to be accommodative.

Attempts at conflict resolution are welcome and it is in this context that the theme of the forthcoming World Development Report 2011 is on ‘Conflict Security and Development’. However, it is a matter of concern that over time, instead of the differences getting reduced they may get aggravated; there is belief polarization. One possible way of conflict resolution is through mutuality and reasonable pluralism – a Rawlsian prerequisite that gives space to and respects others. This paper explores this with lessons from Bayesian updating.

In this paper we try to understand fundamentalist belief through Bayesian updating, that is, when priors are deterministic. Doing away with a basic Bayesian philosophy of subjective probability turns out to be the strength in the present discussion because it can also explain persistence of fundamentalist belief. This result is used to explain why Brahe fails to go beyond geocentric consideration whereas Kepler using Brahe's data conclusively proves the heliocentric view. The role of belief including experiences and views of correct scientific inquiry has also influenced research in probability: Sir Ronald A. Fisher concerned with reduction and evaluation of experimental data believed and developed tools and methods as a frequentist, whereas Sir Harold Jeffreys who tried to calculate the internal structure of the earth was aware that conclusions will always be uncertain made important contributions as a Bayesian. Belief (not necessarily fundamentalist) but at least in a subjective sense has also had an impact on many great scientists.

As Kepler's result led to a shift in popular belief from geocentric to heliocentric view of universe, one feels that the involvement of Islamic religious authorities can act as an effective counter to the terrorist organizations who issue fatwas by invoking Islam. However, to create ground for the effective use of religion one has to take care of another condition that affects the fundamentalist mind – the political dimension. To analyse this we make use of the conventional understanding of subjective probability, that is, it lies between zero and unity. One can also suggest a higher lower bound and a lower upper bound depending upon the context and this can be considered as part of the prior. This can be interpreted in social situations as one where multiple scenarios co-exist and form the basis for interaction. The role of associational interactions and their positive influence on Hindu-Muslim conflicts in some specific instances have been discussed by Varshney in Ethnic Conflict and Civic Life: Hindus and Muslims in India, 2002.

Having identified the relevance of interaction in the political dimension it suggests that the world ought to be accommodative and appreciative about the views of Middle East. If Islam has to play a positive role in countering the role of violence then conditions from outside should make it convenient. This requires a respect and appreciation for the other viewpoints; reasonable pluralism – a Rawlsian prerequisite. This approach, however, does not deny difference of opinion but rather consider this necessary for discussions and debates, a basic requirement in a civil society.

We do agree that the above two approaches proposed to be used in conjunction with each other do not exhaust all possible suggestions of tackling terrorism. This is consistent to our discussions using Bayesian updating in two ways. First, we are not dogmatic of our proposals and agree that these can only form a small part in our concern against terrorism. Second, by considering the existence of other possible methods we leave scope for multiple views. In fact, to tackle such a serious global concern the fight has to be in multiple directions.

Kisan Swaraj Yatra in North India

Kisan Swaraj Yatra (Farmers Freedom Tour) traveled through the states of Uttar Pradesh, Uttarakhand,  Himachal Pradesh, Haryana, Punjab and Rajasthan in north India during 25 November-10 December 2010. This last leg of the Yatra is gaining momentum as the yatris and the farmers they meet on the way inspire each other.

Logo of Kisan Swaraj Yatra. © Kisan Swaraj Yatra

The current write-up being the fourth in a series of write-ups, the earlier ones were on the 28th day of the Yatra and then on the 35th day of the Yatra coinciding with President Obama's visit and then the travels of the Yatra in eastern India and all these have been based on the blogs maintained by the yatris. To put it in perspective, the Yatra started on 2nd October 2010, the 141st birth anniversary of Mahatma Gandhi, and ended on 11 December 2010 at his samadhi (memorial), Rajghat, New Delhi.

Yatris entered Uttar Pradesh through the Valmiki reserve forest bordering Bihar and Nepal and their first stop on 25 November 2010 was in Kushinagar, where Buddha attained nirvana (final deathless state with the soul abandoning the body). In the meeting with farmers there were discussions on 750 acres of  being lost to some project. Later in the day the yatris reached Gorakhpur where there was a rally with active participation from Bharatiya Kisan Union (BKU), Poorvanchal Gramin Seva Samiti, Gramin and Development Services and Farmers Club, Mahirajgunj that ended with a public meeting at Subhas Bose Chowk . The meeting raised issues of Genetically Modified food (particularly Bt Brinjal), the forthcoming legislation's on biotechnology and seeds, experimental research for private companies by publicly funded institutions, and trials of such crops in fields without informing the  farmers and their neighbours. The yatris moved to Durain village, Varaniasi, and stayed for the night in a school, which is slightly different as the children are taught to critically question the text book knowledge and are very much aware of the political system and social issues.

Govindacharya addressing at Subhas Bose Chowk, Gorakhpur, UP, 25 November 2010. © Kisan Swaraj Yatra

There was convergence with BKU farmers who have been traveling from village to village in three districts in and around Varanasi. The day (26 November 2010) began with an interaction with the villagers in the school who like the students were apprehensive of the Yatra thinking it to be a political exercise, but appreciated it as they came to know that the Yatra is genuine about its concern for farmers and farming. Journey to Sultanpur was slow because of the traffic jam in each and every small town on the way, but the farmers there were eagerly waiting who welcomed the yatris by rendering slogans to save Indian agriculture. In the meeting, the need for a second freedom to stop the takeover of our land, water and seed by transnational corporates, which is unforrtunately  being mediated through the Indian government, was raised. There was a candle light march. The yatris left for Lucknow where they spent the next day (27 November 2010).

Candle light march at Sultanpur, UP, 26 November 2010. © Kisan Swaraj Yatra

In  a meeting at Shaheed Smarak, BKU members vowed to stop all trials of Genetically Modified (GM) crops. More importantly, women farmers vowed to fight seed sovereignty.

Women farmers vow to fight for seed sovreignity at Shahid Smarak, Lucknow, 27 November 2010. © Kisan Swaraj Yatra

Travel from Lucknow to Moradabad was slow because of long delays at the number of railway crossings and a distance of 350 kilometers took 16 hours. The delay and had thinned down the farmers presence but there were informal discussions in smaller groups on 28 November 2010. Later, in a meeting at Kisan Bhawan, Chajlet  (a  building built by funds from BKU members) there was discussion about how farmers have always been at the receiving end and how there are a lot of restrictions on the pricing of primary produce, as against the processed goods.

Meeting and Kisan Bhawan, Chajlet, 28 November 2010. © Kisan Swaraj Yatra

A dip at the Ganges and the scenic beauty of Uttarakhand rejuvenated the yatris in the land of Chipko movement and Beej bachao andolon on 29 November 2010. Entry to the bathing ghat for VIPs (Very Important Persons) was a symbolic protest to convey that farmers' are important for the nation. Discussion with BKU members and farmers at Haridwar as also the meeting  at Dehradun later in the day brought about the immediate concerns of pricing, marketing, damage to crops by wild life, compensation for this year's crop loss due to unprecedented drought followed by heave rains subsequently,  settlement of payments to sugarcane farmers that has been pending for the last three years as also the medium-to-long term concerns of  regularization of land title including land title for women, seed sovereignty, environmental sustainability, state should promote wisdom of local communities that has emerged through years of experience, and state policies on organic farming should be connected with livelihood and culture of people and not be equated with market-based organic farming and cannot go hand-in-hand with the propagation of chemical-fertilizer based agriculture.

Slogan shouting reverberating the air, Haridwar, 29 November 2010. © Kisan Swaraj Yatra

The Yatra moves to Himachal Pradesh where they stay overnight at Gurudwara Paonta Sahib and begin the next day (30 November 2010) with an early morning breakfast of gajar ka halwa. The collapse of a bridge in the area, harvest activities and the marriage season kept the yatris in a relaxed mood. An interaction with the Himachal Kisan Sabha a non-political party affiliated outfit brought about the issues of appropriate pricing for farmers, state facilitation for life and health insurance policies for all farmer households, the difficulties with hybrid seeds as the farmers cannot use them for further reproduction.

Farmers at Paonta Sahib, Himachal Pradesh, 30 November 2010. © Kisan Swaraj Yatra

On the same day the yatris leave for Haryana and were welcomed by the waiting farmers into the state at Yamunanagar and then the Yatra moved into Pipli village in Kurukshetra where there was a meeting in which the state's BKU leader, Gurnam Singh, welcomed the yatris and the ensuing discussion the high cost of water for irrigation (`6,000 per acre), non-implementation of the recommendations by the National Commission on Farmers (particularly the price support), soil degradation and the need to conserve resources for a sustainable agriculture came up. The yatris moved on to Mohra village in Ambala where they were welcomed by slogan shouting farmers who also donated generously for the Yatra.

Farmers welcome the Yatra at Mohara, Haryana, 30 November 2010. © Kisan Swaraj Yatra

After spending the night at Gurudwara Bhattha Sahib the yatris start the day (2 December 2010) with a meeting in Rupnagar (Ropar), Punjab attended by farmers, teachers, journalists and environmentalists. On the current agrarian crisis there was serious discussion and the way forward was to look up to ecological farming with active participation from farmers and facilitating policies by the government. The Yatra moved on the the Students' Centre, Punjab Unviersity, Chandigarh, where they interacted with students drawn from human rights, social work, botany and environmental sciences among others and were also joined by the singer Rabbi Shergill who urged the youth to save the fertile lands of Punjab. The police tried to prevent the final event of the day at Sector 17 Plaza with this the yatris rented the air with impromptu slogan “Kitna dum hai daman mein tere, dekh liya aur dekhenge; kitni jagah hai jail mein tere, dekh liya aur dekhenge, Badi sharm ki baat hai, police unke saath hai, Hamaare haath mein jhande hai, police ke haath mein dande hai.” (How much power is there in your suppression, we have seen and we will see; how much space is there in your prison, we have seen and we will see; It is a matter of shame, that police is with them; We have in our hands a flag,  The policy have in their hands a staff.)

Street play, Students Centre (StuC), Punjab University, Chandigarh.  © Kisan Swaraj Yatra

On 3 December 2010 the yatris started with a demonstration against the Punjab Agricultural University  (PAU). Ludhiana because of its anti-farmer, anti-nature and pro-Monsanto agenda and were joined by past employees, social activists and also some students. A question mark was raised against technology that destroys environment, makes food toxic and puts farmers at the receiving end. Rajbir Singh of All India Pingalwara Charitable Society challenged the scientists to match his crops.The next event of the day at Khanna mandi was addressed by a retired senior entomologist of PAU who advised against using toxic chemical pesticides. The last event of the day at Dhudike, the historical village which was the birth place of Lala Lajpat Rai had interactions with farmers and discussed about farmer indebtedness, crop pricing, problems of tenant farmers and agricultural labourers.

Protest at Punjab Agricultural University, Ludhiana, 3 December 2010. © Kisan Swaraj Yatra

The next morning (4 December 2010) started in Bhotna village, Barnala where many farmer households are getting back to millet-based food and women-folk are also growing pesticide-free vegetables in their kitchen garden. In the meeting that followed, Punjabi songs by Jagdeesh Papra and his team pointed out the plight of  sone da desh (land of gold), about poison being harvested from the lands and a message of hope to farmers feeling suicidal and also provided support to a spontaneous Telegu song by Ramesh on how our land is being mortaged by our rulers thus, giving a pan-Indian feeling to the Yatra. The yatris moved on and were welcomed as they passed by Bajakhana, Jalal and other villages. In the final meeting of the day at Jaitu,  organic farmers were felicitated and a former agriculture minister of the state government Sardar Sukhdev Singh Badal was asked questions on environmental health issues, indebtedness of farmers, water contamination, depletion of ground water and soil degradation.

Organic farmers felicitation at Jaitu, 4 December 2010. © Kisan Swaraj Yatra

Last day in Punjab (5 December 2010) started at the Goniyana Gurudwara where the need for urban consumers to connect with farmers and food was emphasized. The discussion also focused on how the farmer needs to think beyond single season specific focus on yield maximization. The Yatra stopped at the seventh annual Virasat mela, Bathinda, that showcases the cultural heritage of the Malwa region, and subsequently moved on through the villages of Mehta, Jaisinghwala and Kheoyali.

The Yatra at Virasat Mela, Bathinda, 5 December 2010. © Kisan Swaraj Yatra

The Yatra has now reached Rajasthan (6 December 2010) and the day began with cold water bath at 3.00am during winter at the Dharmasala in Sangaria, but was made up by the hot tea served by Mandeep Singh Dhaliwal, a New Zealand returned engineer-turned-natural farmer.  Yatris reached Dhaban at 5.00am to join the villagers in the prabhat pheri, a one and a half hour long procession singing shabad kirtans and bhajans. Despite the cold winter, this communal event gave the yatris a warm glowing feeling. A visit to the natural farm of Kishan Jakhar, who follows the zero-budget principle of Subhas Palekar,  invigorated the yatris further. There was a meeting with media persons and others at Hanumangarh followed by an interaction with representatives from Khet Kalyan Morcha and Nature Human Centric Peoples Movement at Sri Ganganagar. The issue of local communities’ rights over their resources, atrocities by the Indian defense services in the area, non-payment of compensation to tenant farmers and agricultural workers for the landmines placed in agricultural fields, non-supply of irrigation water and police firing a few years back where seven farmers had to lay down their lives were discussed. Some of these issues also came up in Gharsana, after which the yatris left for Urmul Setu where they were severed hot piping food for dinner at midnight.

Another morning of biting cold started with the team splitting into two (7 December 2010). A public meeting at Ambedkar Chowk, Nokha where some of the contemporary burning issues are the following There has been no procurement of Bajra even after the announcement of a support price, the operation of a land mafia that sells of farmers' lands without the latter's knowledge, younger generation have little attachment with land, compound interests charged by banks on agricultural loans, purchased seeds that did not germinate and that the farmers have to wait for about 15 days in the market yard to sell grain. Interaction with farmer at a village named Sri Balaji brought out a demand/endorsement for a farmers income commission and a meeting with  95 year old freedom fighter, Mahavir Gahlot, brought out the reminiscences of Mahatma Gandhi.

One team of yatris had reached Jodhpur (8 December 2010) and had interactions with agricultural scientists from Central Arid Zone Research Institute (CAZRI) and put forth to them four points - income security for all farming households; environmental sustainability in Indian agriculture; securing rights of farmers over their resources like land, seed and water; and ensuring safe, diverse, nutritious and adequate food for all. Director of CAZRI agreed that these are relevant issues and these need to be balanced with the prime concern of the government of bringing about 4 per cent growth in agriculture. The Director also pointed out that one of the objectives of the institute is to reduce costs to the farmers and come up with environment-friendly technologies.

Meeting at Central Arid Zone Research Institute (CAZRI), Jodhpur, 8 December 2010. © Kisan Swaraj Yatra

Some other issues that came up are the relevance of adequate price support and their relationship with agricultural share in Gross Domestic Product (GDP), small holdings being productive and efficient but are not being sustainable because of high costs, some of the pro-farmer initiative in seed research are very minuscule and do not stand a chance against the corporatization of the seed market and this not only bring in a case for farmers' rights but also on researchers' rights, import of exotic varieties in a mass scale is eroding local diversity,  the rellevance of varietal diversity to address temperature and rainfall variation, one should neither import nor oppose technology blindly, and that technology should be build on the existing local culture and livelihood practices. Later in the day the yatris were accompanied by Mazdoor Kisan Shakti Sangathan (MKSS) members from Jawaja village and then moved on to Madkochra village where the Yatra witnessed one of the best interactions and discussions.

Mazdoor Kisan Shakti Sangathan (MKSS) member with yatris, Madkochar, 8 December 2010. © Kisan Swaraj Yatra

On the last day in Rajasthan (9 December 2010) the yatris first went to Renwal where the delay added to the somber mood, as 8317 hectares of land is being acquired for a housing project and that too when crops are being harvested in many places after 12 long years. With this immediate problem in hand, the Yatra's agenda looked so distant. With urging some member agreed to accompany the Yatra to Jaipur and also take up the issue in court. In Jaipur, there was a public meeting with activists, journalists, students, academics and common citizens coming to listen to the experience of yatris. Dr Surjit Singh (Director, Institute of Development Studies) pointed out the relevance of decentralized planning as a means to address many problems. He also pointed out how liberalized trade has priced out oilseed farmers. Dr VS Vyas (Vice Chairman, State Planning Board, Rajasthan) mentioned that the Yatra is encouraging and shows that  he state has to have a greater role, as the private sector will not address the issues of farmer.


The penultimate day of the Yatra (10 December 2010) started with a meeting at Social Centre for Rural Initiative and Advancement (SCRIA), Khori, Rewari, Haryana where farmers took over slogan shouting and women farmers donated. The last public meeting in the evening was at Nityanand School, Rohtak with all set to go to Rajghat.

Women farmers donating for the Yatra, Khori, Haryana, 9 December 2010. © Kisan Swaraj Yatra

On the final day (11 December 2010) of the Yatra, some of the yatris met Ms Sonia Gandhi and there was a day long meeting at Gandhi Darshan after paying obeisance to Mahatma Gandhi at Rajghat, New Delhi. We will come up with a write-up on this soon.

Kisan Swaraj Yatra travels through Eastern India

Kisan Swaraj Yatra (Farmers Freedom Tour) traveled through the eastern regions of Chhattisgarh, Odisha, West Bengal, Jharkhand and Bihar during 11-24 November 2010. Their call to save agriculture and environment was received with zeal everywhere.

Logo of Kisan Swaraj Yatra. © Kisan Swaraj Yatra

The Yatra started on 2nd October 2010, the 141st birthday of Mahatma Gandhi and ended on 11 December 2010 at Rajghat, the samadhi (memorial) of Mahatma Gandhi. See our earlier write-ups on the 28th day of the Yatra and then on the 35th day of the Yatra coinciding with President Obama's visit. These write-ups, including the current one, are based on the blogs maintained by the yatris.

On 10 November 2010 the last day for the yatris in Andhra Pradesh at Vishakhapatnam, adivasis (tribals)  from different parts of the state as also Odisha highlighted about the loss of their land and livelihood. Meetings/discussions pointed out how new agricultural technologies has led to a loss of diversity and dietary practices. What is more, in the name of development, people have been displaced without being given any compensation due to the absence of proper land records. The day ended with cultural fest of song and dance indicating the symbiotic relationship between life and environment.

Dance by tribal women in Vishakhapatnam as part of Kisan Swaraj Yatra, 10 November 2010. © Kisan Swaraj Yatra

Visit to Koraput in Odisha on 11 November 2010 was interesting because of a trip to a village, Umari, that required the yatris to walk four kilometers. The women farmers were in the forefront of discussions and were recalling the traditional varieties of rice that grew in the region, but it was a matter of serious concern as these were fast disappearing (also see a recent write-up on saving rice  in Down to Earth). The need for research and extension support that realizes the local advantages, which may differ from village to village, and integrates science that helps foster this was raised.

Interaction with tribal women after trecking for four kilometers to Umari village, Koraput by members of Kisan Swaraj Yatra, 11 November 2010. © Kisan Swaraj Yatra

Early morning travel on 12 November 2010 from Koraput in Orissa to Chhattisgarh through the Jeypore tracts made the yatris revel the beauty of the undulating terrain and the rich diversity of paddy. This was also the theme of the meeting later in the day at Jagdalpur. The state government exempted the yatris from paying road tax. A former union minister of state stated that the agricultural policies should not be based on 'one-size fits all' principle. The need for different perspective for the adivasi region that appreciates the fragility of the environment and eco-system, the psychology and culture of the people and their inability to take risks or invest hugely in farming was pointed out. Farmers explained how they preserve varieties of paddy, or how one farmer has come up with a new weeder to be used under the system of rice intensification (SRI) paddy cultivation.

Yatris check out paddy varieties in Jagdalpur Kisan Swaraj Yatra, 12 November 2010. © Kisan Swaraj Yatra

In Raipur on 13 November 2010 the yatris interacted with academicians and Gandhians and the issues that came up were how life-style and culture related changes were affecting the poorest, that there is need for awakening in the mind, that the younger generation should rise to the occasion, that there is large scale displacement and out-migration from the state. The yatris also interacted with biotechnology students of an institute and told that their knowledge is only one side of the debate. The day ended in an interaction with farmers and labourers at Ravaan village.

Interaction with farmers and labourers at Ravaan village, Kisan Swaraj Yatra, 13 November 2010. © Kisan Swaraj Yatra

The Yatra visited Jan Swasthya Sahyog (JSG), Ganiyari on 14 November 2010 to see how work with health led JSG to focus on food and agriculture. The group has preserved 150 varieties of seeds in the fields of farmers. "The traditional varieties include some exotic-sounding local ones like Gondhaphool, Basmukhi, Phoolmecha, Rikwa, Bhallu Dubraj (scented), Ram Galli, Bhainphat (scented and super fine) etc. One variety called DRK can yield 32 quintals an acre and another variety that attracted everybody’s attention was Naak kesar – which was purple and beautiful. The shoots and seeds were all purple. The striking feature of all these traditional varieties is that they are all tall and long-duration. The tall crops mean more fodder for cattle too." Later in the day at Bilaspur the discussion pointed out how the excessive use of chemicals in agriculture have adverse health implications. It was also pointed out that the present fertile condition of land is because of generations of effort and this cannot be compensated through monetary valuations.

Rice varieties in a field in Ganiyari, Chattishgarh, facilitated by Jan Swasthya Sahyog, Kisan Swaraj Yatra, 14 November 2010. © Kisan Swaraj Yatra

Back to Odisa on 15 November 2010 at Sambalpur the day began in an interaction with media persons and many local television channels were showing the footage of the Yatra. The issues of farmers organization like Paschim Odisa Chasi Samanvay Samit (Western Odisa Farmers Cooperative Society) taking up work in conserving traditional varieties of seeds and promoting ecological farming was applauded. The issues of farmers' suicides, diversion of irrigation water for other usage and appropriating community resources for the benefit of corporations were raised.

Farmers rally in Sambalpur as part of Kisan Swaraj Yatra, 15 November 2010. © Kisan Swaraj Yatra

In Bhubaneswar, on 16 November 2010, the Yatra urged the state government to scrap 'Project Golden Days' done in partnership with Monsanto to cultivate maize with tribal farmers. The yatris released the report Monsanto-ising Indian Agriculture and on the occasion, Kavitha Kurangati, a co-author of the report stated the following:

"It is apparent that corporations like Monsanto are only out to grab ready markets for themselves through taxpayers’ funds whereas it is the responsibility of the government to protect the livelihoods of the marginalized. It is clear from what is emerging on the ground with projects such as ‘Project Golden Rays’ that high-external-input-driven farming with hybrid seeds will only increase indebtedness of farmers, is already changing their dietary habits posing questions on future nutrition security, is threatening environmental sustainability in fragile eco-systems and is taking away our seed and food sovereignty. There is a need to question the intentions of the government when it partners with corporations like Monsanto which have a sordid history of corporate crimes, falsification and omission of data, bribing and anti-farmer behaviour like suing and jailing farmers in the name of IPRs (Intellectual Property Rights)."

Farmers strike down the Memorandum of Understanding between Government of Orissa and Monsanto, Bhubaneswar, 16 November 2010. © Kisan Swaraj Yatra

Baripada in Mayurbhanj was the the last stop for the yatris in Odisa on 17 November 2010 and they were satisfied with a huge gathering of 700 or more people where farmers took the pledge to do away with chemical fertilizers. Thereafter there were a couple of breakers in the journey, first in getting a gate pass to exit Odisa and then to pay the road tax to enter West Bengal, but the candle light and floral welcome at Contai  made their day.

Yatris welcomed in Bengal style with flora petal and the blowing of conch, Kisan Swaraj Yatra, 17 November 2010. © Kisan Swaraj Yatra

Yatris began the day on 18 November 2010 with a cycle rally and then visited different organic farms, witnessed street plays and saw the inauguration of an organic shop that marked a new beginning. The leaf plates in the shop were a boon for the yatris who had all along been on non-plastic stuff to eat from. The next day (19 November 2010) was in Kolkata that began with a seed exhibition. Discussions that followed emphasized the relevance of cow in India's agriculture, the methods of growing paddy under drought conditions of Kalahandi in Orissa and the need to organize farmers . Yatris left for Bankura and spent the night at Basudaha farm, a no-plastic zone and a low resource-use area. The farm, over the years, has conserved 690 varieties of paddy. In their last day in West Bengal on 20 November 2010, there was a padyatra (march) by yatris through a few villages and a post-lunch event explained how ‘wealth’, ‘paddy’ and ‘prosperity’ were synonymous in the local culture.

Display of rice varieties in Basudha farm, Kisan Swaraj Yatra, 20 November 2010. © Kisan Swaraj Yatra

The yatris had a single meeting in Ranchi, Jharkhand on 21 November 2010 where the focus was on "the implications of the proposed 'Green Revolution in Eastern India' and 'Genetically Modified (GM) seeds' in the context of drought in Jharkhand." The community rights over jal, jungle and zameen (water, forest and land) was raised. Another point mentioned was how the input intensive cultivation is not only costly but also uses more water, which is untenable in a rain-fed region. Farmers stressed the need to have their own seeds, that the land they inherited from their forefathers is what they owe to future generations. The discussions on GM seeds/crops pointed out a move to 'colonize' agriculture through corporate business and as an infringement on our basic rights, stress intolerance of such crops, lack of proof of biosafety, and evidence on health and environmental impacts among others.

Yatris walk into the sukhad virodh abhiyan meetings, Ranchi, Kisan Swarj Yatra, 21 November 2010. © Kisan Swaraj Yatra

Bihar leg of the yatra started in Patna on 22 November 2010. The aspects that came up in the meeting was that farmer related issues did not come up in the recently concluded elections for the state assembly and that there are no farmer-friendly policies, that the 'Green Revolution in Eastern India' was identified as 'Loot ki kranti' (exploitation-revolution), that the American farming model is not suitable to the Indian condition, that the issues in front of the farmer are also relevant for the urban consumer, that more such meetings are needed in the nook and corner of the country and that these meetings should be apolitical. Three demands were put for the new government.

• Promote organic farming in the state
• Not allow any GM seeds in the state including open air trials and make a legislation to that effect
• Pick up lessons from the earlier Green Revolution and ensure that the Green Revolution proposals are in the benefit of farmers and in a sustainable livelihoods framework

Yatris at Gandhi Statue, Patna, Kisan Swaraj Yatra, 22 November 2010. © Kisan Swaraj Yatra

On their second day in Bihar (23 November 2010) the yatris had a meeting with scientists of Rajendra Agriculture University, Samastipur. This university had come into news as they refused to take up trial for GM maize for Monsanto last year. There was a long discussion and three demands were put forth to the university.

• To take up more research on ecological farming
• To shun any GM seed development, trial and commercialization, from the university side
• To disallow any proposals on Green Revolution in Bihar, based on intensive models a la Punjab

Director Research, Rajendra Agriculture University, Contributing to Kisan Swaraj Yatra, 23 November 2010. © Kisan Swaraj Yatra

Later in the day, farmers of Vidyajhamp a village declared to work toward being GM free and they will use their own seeds and in another gathering it was pointed out that Bihar should not become a laboratory for multinationals and biotech industry.

Vidyajhamp village declaring itself to be free of genetically modified seeds/crops, Kisan Swaraj Yatra, 23 November 2010. © Kisan Swaraj Yatra

The last day in Bihar (24 November 2010) coincided with the day the election results were being declared. It was also important for the Yatra as it visited a visited a number of villages in East and West Champaran, the  the undivided district being the place from where Mahatma Gandhi started his first satyagraha (non-violent resistance) against the British. Two panchayats, Barsaha and Savangiya, declared that they will be organic and will also join the yatris at Rajghat on 11 December 2010. In another meeting in Madhopur, scientists from Krishi Vigyan Kendra accepted the advantages of organic farming but raised the issues of food security. In response, yatris pointed out the dependence on imports for our fertilizers. "They cautioned farmers not to fall for such false arguments and reminded that the only way the country can become sovereign, is to be self reliant when it comes to agricultural inputs and that is only possible when we do ecological farming shunning agrochemicals and GM seeds." They also came across a farmer keeping mounavrata (keeping quite or not talking, as a method of resistance/protest) for four years to propagate the use of low external input sustainable agriculture.

Public meeting at Madhopur in East Champaran where a farmer is seen keeping mounavrata (keeping quite or not talking, as a method of resistance/protest) for four years to propagate low external input sustainable agriculture, 24 November 2010. © Kisan Swaraj Yatra   

Melodious songs by a local artist reminded that our traditional agriculture was both ecologically and socially sustainable. As election results started pouring in, the yatris got delayed in reaching their final destination, but were elated on reaching because the farmers were still waiting. Long live farmers!

(See our write-up on the Yatra in North India and we will soon come up with one on the final event at Rajghat).

Togetherness

I didn't know,
that an embrace;
in our,
magical-clasp types;
be a door,
to happiness.

I didn't know,
that a kiss;
in our,
softly-locked lips;
be an experience,
in bliss.

I didn't know,
that the moments;
in our,
day-night experiments;
be a life,
of sentiments.

I didn't know,
that child's chores;
in our,
otherwise-routine mores;
be like the,
unending shores.

I didn't know,
that love manifests;
in our,
multiple-different states;
be a bond,
of togetherness.

[For Nandini, my wife. © Srijit Mishra, 5 December 2010]