Ranchi (Jharkhand): Tribal women in the state cover long distances to reach their polling booths and cast their votes. Even those who are unable to walk on their feet or move with the help of sticks too religiously use their right to franchise. But what do they get in return? Nothing. Their villages have till today have no roads, electricity and food.
They were given financial assistance by the Central government for construction of toilets under the Swachch Bharat Abhiyan to make India open defecation free, but in absence of water, the lavatories in most of the households have been turned into store rooms or being used for other purposes.
The women of Cheruwatari village at Murupiri panchayat (village council) — about 35 km from Ranchi, the state capital — have to travel about two kilometres to get water. They cover this distance at least 6-7 times a day.
Piyarki Devi does not remember her age. She appears as if her bones have lost strength. But she also walks the distance every day for water. She says it’s a tradition here that women will bring water, no matter how far they have to go.
Once while carrying water, she slipped and fell to the ground. As a result, a few of her front teeth were broken.
Sudhan Devi gets angry on the question of toilets. “What is the use of a toilet without water?” she irritatingly asks, saying they defecate in the open in the jungle even today.
The women in the village allege that political leaders frequent their villages during elections and make tall promises, but nothing ever happens.
“We are still deprived of even basic needs such as water, roads, schools and healthcare facilities,” they complain and ask, “Why should we vote?”
They have decided to collectively boycott the upcoming elections. A slogan — “no water, no vote” — echoes in the community meetings these days.
This is not the only village in the Ranchi Lok Sabha constituency that lacks basic facilities.
Chitarkota village in Ratu block gets electricity for barely six hours a day. The roads here are in a dilapidated condition. There are houses but not permanent ones. Government schools here either have no teachers or a shortage of teachers. From drinking water to medical facilities, everything is either in very bad shape or does not exist at all.
Lalita Khalko says that if someone falls seriously ill, it becomes difficult for him/her to survive. By the time he/she reaches hospitals in the city, his/her condition deteriorates to the extent that recovery becomes extremely difficult.
“We have roads in potholes. At many places, one has to cross a river, which has no bridge till date,” she says.
People in the village say they never saw their MP (Member of Parliament) in the past five years. They say agents of candidates distribute money a night before the polling and secures votes.
“Subsequently, no one visits us for the next five years. We still don't know who our MP is,” says Tetri Oraon.
Though Dumni Oraon is struggling for basic necessities, yet her religious identity, which is Sarna religion, is more important for her.
“When you (the government) claim that you will help us get back our identity, then walk the talk and bring the Sarna Code,” says the visibly angry woman.
The Sarna religion has its roots in nature worship, and its adherents have a close relationship with hills, rivers and forests — all of which are revered as sacred places. The Sarna worshippers honor deities connected to the elements of nature by celebrating a variety of festivals and rites.
The religious and cultural practices of several tribal people that revere nature are mentioned in the Sarna Code. In light of recent discussions on framing a Uniform Civil Code (UCC), there has been a movement for the official recognition of the code in order to safeguard the constitutional rights and distinctive religious identity of these tribes.
When a resolution was enacted to include the code as a distinct religious category to Census data, it became well-known. This recognition has important potential ramifications. It could lead to special policy considerations aimed at preserving the unique culture, tradition and customs of these tribes.
She claims that tribals are the original inhabitants of the country, and they have their religious identity — which is allegedly being denied to them.
“We are neither Hindu, nor Muslim, Sikh and Christian. We are tribals. Our customs and culture are completely different from mainstream society. But our identity is under threat. It is being denied to us by the government. Even if we vote for it, what will we get? What should we expect from such a government?” she says.
Kundreshi Munda is an activist and is associated with Akhil Bharatiya Adivasi Mahasabha. Making tribal women politically aware is an important part of her work.
“For people here, voting means a solution to their problems like ration cards and old pensions. They don't know how much difference their one vote can make in their lives in the next five years,” she says.
She says there is no discussion on how water would come into the fields of the people here. There is no talk on why the land of tribals are being “looted” despite a law being in place, how the standard of education in government schools would be improved, how educated tribal youth would get government jobs.
Responding to the query that whether the women of the village go to vote, she says, “Yes, of course. Even those who can’t walk or walk with the help of sticks also go to polling booths to exercise their fundamental right.”
“But in return, what do they get back?” she asks back.
Political parties are all set to knock at their doors once again and make tall promises. But these adivasi women too seemingly have understood the reality of the hollow promises.
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