Mine Labour issues: Caste and Gender

Mines Labours are divided into castes and gender. Their lots of problems are raising at the working place, which are exploited to them.

I visited to some mines for the data collections about the problems of mine workers and spreading the awareness about the scheme of DMFT. People don’t know about the DMFT. There is no any NGO, which is working for the mine labour issues. So, people are not aware about their rights. The workers who are working in mines 95% to 98% are  ST and SC. Very few upper caste people are working, but their work as a manager or secretary. At only one mine of mica I find 6 upper caste mine worker (gurjar-men and women), others are bhil community. In most of the mines (granites), used the machines for cutting the stones. There are working most of the upper caste men, not women. machines , used for the more production in less time. They are giving the training to worker and they become a skilled labour. So, there daily earning is 350 to 400 Rs. Where, there is no machine work, there are working scheduled caste and scheduled tribe. It's a very hard work. Sometimes its very dangerous to them. Their daily earning is 250 to 300 Rs.

The wages are depends upon the gender. Because, they divided the work into two parts. Hard work and light work. In their perspective men  are hard worker, who are break the stones and women are light worker, who are collecting these stones. So, their wages are less than the men. If men got Rs 300, women got Rs 250 or 200.

At, the mines some girls was working and their age is below the 18 years. When I asked to them about their education, they said that is, “ If we go to the school, so who will do the work and how can we get the food.” These girls didn’t get an admission and they didn't saw the face of school. There is no consciousness about the education. Their first question is to solve the problem of stomach.

At the workplace there is no any type of washrooms for women and men. There is no pure water for drinking. There is no any type of sheds for the rest of labours. There is lack of basic resources.

The ownership of the upper caste on the mines sector is exploited to the lower caste. Men are dominated on the work, by that reason their wages are more than women.

Sharad Kodane

Plights of ex-Mine Workers: Reviewing the role of Machinery and Market

Machines in its simple term defined as tools for easing in performing any tasks or reducing human labour. It is used to simplify the activities and enhancing efficiency in any productive activities. Economically, machines have always substituted human labour and still travelling on the same path. This substitution has always benefitted (in form of surplus value) those who were controlling the economic activity. This post is a small narration of ex-mineworkers and how the technologies have trapped them in a cage from where it is very difficult to come out.

In the modern era, machines and technological innovations attached to it have made human lives much better and connected. But on the other hand, it has many side effects too. Machinery by and large in productive activity perceived as the machines of big sizes. And it is the big machines which paved the way for industrialism, and then western colonialism, capitalism and the imperialism ultimately. It was the mastery in technologies which has many times helped many conquerors to win large land and made them rule and enslave large populations. The socio-economic impacts of capital-induced machinery can be understood in terms of migration, destruction of the agrarian economy and small-scale rural production along with the exploitation of people and resources.

This post is a piece of reflections which the author has constructed while having his field visits to the mine-affected village of Udaipur. Mines in that village (Masaron ki Ubari) started in mid-80s, mainly for the green marbles. Before the arrival of mines, the economy of the village purely a tribal economy where the concept of money and individualism was negligible. The communitarian lifestyle of the villagers started getting faded as soon as the mines get started. Many people (mainly the youngsters) started getting employed in the mines. As the number of mines increased, a majority of the population started getting employed in that (but women never find a space in the whole industry). With the advent of different mines in different locations, the people in the village also started getting jobs in other places too. In an essence, a generation of youth got engulfed in the mines.

In the last decade of 20th century, the advancement in technology and arrival of heavy machinery make easier the tasks of taking out the marble blocks, but, on the same time, the unemployment and firing of employees become a common phenomenon. But as the number of mines was increasing the people either got adjusted to other mines in the same village or migrated to other places for working in the marble mines. Meanwhile, the depth of many mines gets increased and there was a huge demand of dairy cranes, bulldozers, wire saw and other heavy machinery in order to take out the marble blocks in a less amount of time. Those machineries not only increased the efficiency but also producing high benefits. Labourers started getting training of those machines and their skills get centred upon running the required tools. Many other jobs especially the technical ones also get added to the workforce of mines.

Image source: Hindustan TimesAug 5, 2017

The negative trend started in the first decade of the 21st century when the market of green marble gets dropped. The prices of marble sharply fall and the mine owners started investing in other sectors in the same phase the tender system get emerged. By introducing tenders to the mines, the mine owners get relieved from the responsibilities towards the workers and other employees. With this the exploitation of works gets started in terms of security, wages, working hours and other labour rights. In between of all this, many of the workers were forced to leave mines and in many of the cases, the local workers get replaced by the migrant workers. Much of the tasks start getting performed by machines and human labour became a small supplement in the whole process i.e. operating machines became the only thing for human labour. As the market gets slowed out of green marble the number of mines gets halved within 4-5 years of span.

The closing of a huge number of mines resulted in the unemployment of many mineworkers who have worked in mines for more than one and a half decade. This lead to migration and those who didn’t go outside started doing daily wage construction work. The most negative impact of this was on the population which have crossed their fifties since they were neither having any other skills to earn money nor their phycho-social structure allowed them to work as a wage labourer. In most of the cases, the author found that a majority of them are staying at home and helping the farm works or get suffered from any diseases like breathing problems, backache and even lose eye sights. The main issue with them is that they are not having any providential funds or any sort of pension to take care of themselves in the increasing age. The amount of land and livestock is also not too much which could be a good source of income. Though they are self-sufficient in case of urgent needs they are either supported by their family members or relatives or become helpless.   

In the whole narration, mine workers become a subject in the hands of machinery and mine owners. Although it is argued by many ex-mineworkers that the market of green marble slowed down due to the opening of other mines in different places and also arrival cemented tiles which look quite similar to the green marble. Ultimately made them unemployed. But the cost they and their life had paid to the mines can't be compensated.

Thank you.

Mohammad Imran

Socio-cultural structure of villages in Bhilwara district

I wandered in some villages for data collection of mine Labour in the duration of block placement. On the same time, I observed the socio-cultural structure of villages in Bhilwara district, Rajasthan. I used the approach of “perspectives from below’ for the analysis of this structure.

Mewari is the local language of this district. Because, its a area of mewad region, which was the kingdom of Maharana pratap. By the name of this region, language known as mewari. So, sometime it was tough to me for understand.The caste system is functioning very strongly in this region. The structure of village is based on the caste system, which is discriminate and exploit to lower castes. Scheduled castes houses are outside or lower side of the villages. Caste is the identity of everyone. Without caste they don’t have any identity. Everyone asks caste to someone, when he meet first time. Exa. “Which is your caste?” saying is…Balai, bhangi, bhil(tribe) vaishnav, Jat, Rajput, Gurjar. There is no concept of surname. So, the identity is shows on the caste.

Some villages names are on the caste, which are showing the caste identity and the domination of their caste in this village. Exa., Brahmano ki sareri, Balai kheda. Every caste group in the village, shows their caste identity, where they are staying. Exa., Balai mohalla, Bhangi mohalla, Jat mohalla, Rajaput mohalla. People write their caste name on the vehicles and T-shirts. Exa., Jat, Gurjar, Rajaput. Their concept of “we” means, their caste. Their caste is everything to them.

Upper caste people has lots of land, so they are doing farming and taking a several production. Lower caste people has land, but its very few, which is not enough to their livelihood. So, they are doing Labour work with farming. Bhil (Tribe) community is socially-educationally very backward, they don’t have land. So, they (men and women-both) are doing the work as a Labour in the mines. The owner of mines are upper caste, which are exploit to them. Proportion of education is very low in every community (upper and lower caste). Only meghawal (balai) community is taking an education within the scheduled caste, which is conscious about their plight. They are agitating against the caste system and struggling for their rights.

Religion is doing very strong work, which is based on superstition and illogic. It is dominated on every caste. When I met to two scheduled caste boys, which are belongs to bhangi caste (valmiki), we discussed with them about their issues of religion. They asked to us about our caste and they said, that is they are belongs to bhangi caste and we are “ Jaibhim wale”. But, they are practicing Hindu religion. They said, cow is their sacred animal, so the slaughter of cow is not fare, its against to our religion. They have tease about the Muslim community. Peoples don’t aware about the religious issues.

Child marriages are happening till now, when child don’t conscious about them and their body. When they don’t take their decision. I met a teacher, he did their children marriages under the age of 18. It is happening in poor people and Dalit community.

Ramdev baba meghwal- is a god, which is dominated on every caste. According to meghawal community, its a god of scheduled caste and upper caste saying its god of them. Now is a season of ramdev baba yatra. So, people are going for that by walking from very long distance with colorful flags. There is a drawing of baba ramdev, who is sitting on the horse. Every village has a temple of baba ramdev. Before, some year ago, journalist Bhanwar meghwanshi wrote a book on baba ramdev and he proved that, its not a god, baba ramdev was born in meghawal community and did some social reforms.

Women has wear the traditional dresses of Rajasthan. Very few women are using the saris and salwar kamij. “Ghunghat” /(padada paddhati ) tradition is continuous till today in villages. Women covered their face by the odhani , when they go to the outside of home. When  any elder man come her house she covered her face and they don’t sit on the chair. They have sit on the land.

Men has tie  the “pagdi” on the head, which is traditional. But, its also a castiest. Because, its  decide a colour. It means which colour can use the particular caste person. Every caste has decided a colour of their pagdi. If this rule is not follow any lower caste, so upper caste beat him and happened the atrocities. Before some years ago this incident was happened. It means “pagdi” is also a identity of their caste.

Conclusion:

Its my overall observation of this area, which is saying about the caste, religion, gender and traditional issues. So, there is a need to education and social consciousness. Now Dalit student taking an education (meghawal community) in Rajasthan, but its their primal phase. Change will be come after the long struggle, by the way of Ambedkarite movement.

Sharad D. Kodane

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Cultural Impacts of Mining on Tribes: Reflections from Massaron ki Obri, Udaipur.

If we talk about tribe society, first thing comes to our mind are land, forest, culture, traditions, customs, rituals, and it is part of their life for more than 5000 years, But due to the intervention of non- tribes into the tribal area the base of their life has been destroyed. Through government and its administrative bodies, tribes have been always forced to develop in a way which is not relevant to their life. In a mining village, where I am doing my fieldwork I noticed so many things which are showing how their life and culture has been affected and damaged in a systematic way.

Mining started in this village around the 1980s and all of the owners of the mines were non-tribals as well as outsiders. So due to mines, they lost their land, they started working as a laborer in mines. Mines owners started exploiting them by taking more work, giving fewer wages,  and not giving any kind of physical and social securities. So, they started earning daily wages, before that they were not conscious about making money as earlier they were not dependent on anyone, and they were producing most of the things in the village but as now their land has been captured by the outsider's now they have to manage everything by money. Therefore, their life started moving from traditional life to modern life, they started saving money, they started sending their children's to school, started making labor unions to fight against various discrimination or for their rights. So due to all these activities, their discrimination by mine owners reduced at some level. It caused to reduce the surplus of the owners as they have to provide better safety, better wages and limited working hours. Because of this, the mine's owner started recruiting laborers from other places and stopped recruiting local people as they were more empowered, have more knowledge and were united while the non-locals were not united, have limited knowledge of politics of mining and they work more hours then locals without complaining much about wages and safety. Currently, the local people don't have their land as well as they lost their job in mines as more than 70 percent of the laborer in mines in this village are non-locals. The people coming from other places are very poor and don't have any kind of unity as they all come from different places and have different identity, they work more hours and are staying very close to mines, due to Safety Reason many labourers die while working, if local die while working in mines they get compensation around Rs. 12-15 lakh as they are united and they disturb work of the mines, while if non-locals dies they get 1-2 lakh as compensation as they are not that aware of their rights as well as they all come from different places and in very small groups so they keep quiet and take whatever is given by the owners. Mines owner don't want locals as a laborer as they ask for many things and they are less expected to be in compromising position.

Due to the salary (whitewater) coming from mines in farms has destroyed farms productivity, due to heavy blasting in mines many animals died and grassland is declining due to pollution and as wastage of mines were dumped on grassland, the wastage is so much that it made artificial mountain there. So in the consequence of it, people's standard of living declined rapidly, they lose everything land, forest, animals, culture, and traditions. Their children's left school as their parental income decreased as their parents are not working in the mines, so their children's migrated to other places to work. Due to mines many people are facing so many health-related issues but can't do anything. Earlier they had health-related issues which are common diseases, but now due to mines they have a different kind of diseases, and they don't have any traditional solution for it and therefore it is very difficult for them to survive without basic health facilities and limited financial resources.

So, the tribes of the village are facing so many crises, they lost their land which is their identity, their part of life. They lost employment and there are many reasons for it like- many mines are closing, mines owner hires non-local workers and use of machines increased. The workers are not that comfortable doing other work than mine work as they were working in mines for a long time, they have learned only skills of working in mines, therefore, they can't do any other work than what they were doing in mines. Their farm has been destroyed as polluted water from mines comes in their farm, their forest is declining due to mines, their livestock is almost in an ending position. Due to heavy blasting, structures of their homes became very weak, the atmosphere of the village is also polluted, groundwater went to deep. Apart from it, the health of the people of the village is also a serious issue. So the Tribes in this village is facing very serious issues, as due to mines they are losing their cultural heritage and on the other hand, they became economically deprived and dependent. 

Epistemology of Minimum Wages: Exploring Ground realities through the Lens of Mine Workers

Whenever it is discussed about the minimum wage the neoclassical and Keynesian paradigm is discussed in the theoretical domain. But when it comes to the application of principles given by both of these paradigms at the ground, it becomes unpragmatic in a greater extent. This post is an attempt to describe the question of the minimum wage from the vantage point of mineworkers and their experiences around it.

Minimum wage is defined as the lowest amount of wage permitted by the laws for different kinds of productive activity. In most of the countries, minimum wage and macroeconomics go hand to hand. In fact, fluctuations in the minimum wage are very much dependent upon the macroeconomics of any country. The journey of minimum wage mainly started with industrialisation (colonisation) and gets legitimacy with the formation of trade unions and international organisations like ILO. The Global Financial Crisis (1929) and the alternatives provided by macro-economists in order to maintain the industrial relations is somehow perceived as the benchmark for the theoretical domain of it. John Keynes is still popularly discussed when it comes to the theoretical discussions on minimum wages. The four principles provided by him is still relevant for trade union movements. The four-popular principle that is discussed in the Keynesian paradigm are firstly, any increment should affect a sufficient number. Secondly, adjustment of minimum should be done on a regular basis. Thirdly, any increase in the amount of minimum wage should be done in accordance with the trend in productivity growth in addition to the inflation rate. Lastly, the wage should be increased at the level of the average wage so that the wage gap could be minimised. In contrary to this, the neoclassical paradigm has provided the principle of negative employment effect. In simple terms, it should be decided by the employee on the basis of the surplus amount earned at a particular time. This also claims that deciding minimum wages may cost a negative impact on the overall production. See also (Working Paper: The theoretical debate about minimum wages by ILO from https://www.econstor.eu/bitstream/10419/96384/1/glu-wp_no-6.pdf ).

Now, I would like to reflect minimum wage provisions in India through the case of mineworkers of Rajasthan. As per the constitution, every state government is eligible to make provisions on minimum wages if the industries or subjects come under its jurisdiction. As per 2018, the minimum wage in Rajasthan ranges between 213 rupees to 283 rupees depending upon the category of a worker. Currently, the government has divided workers into four major categories i.e. unskilled, semi-skilled, skilled and high skilled. But in reality, most of the workers are underpaid. Through the field experiences, I came to know that workers are being paid on the basis of minimum wages fixed under MNREGA which is below 200 in Rajasthan. The situation is worse in those mines where there is a tender system. Under the tender system of mines, most of the workers have to work more than 12 hours and they are paid equally devoid of their quality of work. The mineworkers under companies are in slightly better conditions and wherever labour unions are working honestly.

But the question is whether defining minimum wage can do everything or is there a need to focus more on proper implementations. Though there are several other models like that of Living Wage, which is focused upon providing wages to the labourers in accordance to the ‘minute value’ of the work and a standardised consumption in terms of money. But in all these models, social background is missed completely like caste. And in Indian reality, skills are very much defined through the traditional occupations of different castes. Wages played an important role in defining the financial status of a person and it is the skill which sets its foundation but sometimes it is the social position (like caste) which defines a person’s wage. The mining sector in India is considered to be an unsafe and unhealthy occupation. Therefore, in Indian reality mineworkers are mainly from historically, socially and economically disadvantaged groups i.e. mainly the Dalits and Tribes. Now, the question is whether the social deprivation should be given value while defining the minimum or living wages or it should be completely defined under the premise of macroeconomics.

Mines and Livestock: A Tribal Experience from Rajasthan

  In general, tribal society is perceived to be self-efficient in which the produces made by the livestock played a key role. Livestock not only provides the source of foods but they also boost their capabilities to have other goods. Different surveys have shown a boost in the number of livestock in India but those data weren’t able to capture the changes in the number of livestock of those communities which were traditionally engaged in rearing animals for their daily needs. This post is focused upon the effects of mining over the livestock keeping capability of tribes of Rajasthan. In addition to this, the post will try to capture the impact of the decreased number of livestock and the reason behind it among the tribes. 

Mining is not a contemporary phenomenon, but the modernity led mining for industrialisation has been devastating for many communities especially the indigenous peoples. Here the modernity not only diverted the interests of indigenous peoples in the name of development but also disturbed their economy by forcing people to work in their modern institutions like industries. Livestock in tribal society has an important role in maintaining the availability of resources. In many places, the tribal economy is mainly dependent upon their land (agriculture), forest (for fruits and fuel) and livestock (for flesh and milk) and all these are part of their identity. The process of mining has affected all three aspects more or less equal but for this post, I would like to highlight the livestock aspect. 

The data collected by the Department of Animal Husbandry, Dairy and Fisheries clearly show a 4.51 percent increase in the number of cows and buffaloes (Livestock census, 2012). Along with this, the National Dairy Development Board data suggests that there is more than 5 percent growth in the overall milk production in the last five years (2015-16). But these data were unable to capture the reality of those communities who were traditionally engaged in rearing and herding of animals. From the field experiences in tribal area of Udaipur and discussions with the elder people of the society, it was analysed by me that the livestock has decreased in a good strength. Now I would like to paraphrase one statement given by an elder person ‘In our childhood every house was having a good amount of livestock and us as children were used to handle them while grazing…we play with them, wash them in the lakes, and decorate them in festivals…. But currently very fewer houses are having animals and even they have the number is quite low…’

From the above-given statement, it is quite evident that how the phenomenon of mining has affected the livestock keeping capability of the tribes. In fact, this was shared by many of the villagers and when asked about the perceived reasons that mines are the X-factor of this process. In other words, mines have heavily affected the forest, grazing land and natural water sources which are resources for livestock management. It was alleged by many that, most of the dumps of mines are being thrown upon grazing land and there are very few grazing lands available right now. The open blasting in the mines have killed many animals and the leftover mines sometimes troubled animals to fall into the deep of hundreds of feet. Whereas the forest regulations and its misuse by authorities have restricted tribal entry to their forest for fodder and other requirements of the animals. Apart from this, the destruction of the forest has disturbed the food chain and the carnivorous animals (like tigers) used to make prey to the goats and cows. 

Photo by Satish Makadiya

In addition to this, a majority of people are either working in the mines or migrating to other cities in search of livelihood. It is quite evident from the people experiences that how mines have affected their lifestyles and made them vulnerable. Because the modernity led industrial mining have shifted tribal's traditional economy from self-efficient to dependent.

Thanking You in Anticipation

Mohammad Imran

Tender System and Rights of Mineworkers: A Critical Reflection from the Field

                                  

Tender system is not new to Indian economic system and in the functioning of the state. In the mainstream way, tendering is debated around the theme of Public-Private Partnership. But, a very little is discussed about the tender system within the private sector. Taken from the field experiences (in Udaipur, Rajasthan), this post is an attempt to unravel the bitter realities of the tender system in the mining sector and its negative impact on the labour rights.

Tender system is generally debated around the construction sector and if any public enterprise (like oil and railways) opens up to the private players. Whenever such debates happen, the focal points of such debates are centred upon the amount of money on which each tender was sold and which companies got the maximum number of tenders. It is only the news of corruption that highlights the faults of the tender system otherwise it is projected as “time and money saver strategy”. Nobody cares and want to discuss what happens to the labourers if one sees the construction of roads and buildings they can easily found many workers living in the tin sheds. Whenever anything happens there is no news surrounded on their rights even if they get killed, other than the numbers and compensation granted by the state. In one sentence, there is a complete silence on their rights and dignity not only from the state but also from the civil society.

Photo by Satish Makadiya

Mining in India is a subject of Union list (Seventh Schedule) and the parliament of India has the legitimacy to make regulations on the issues related to it. In order to make a “good environment” for the private investors, the post-LPG reform period in India has seen a continuous dilution in labour laws. (See also India’s Labour Law Changes by ActionAid on https://www.actionaidindia.org/aadocument/India%E2%80%99s%20Labour%20Law_%20FINAL%20PRINT%20-%20WEBSITE.pdf ). Whether in terms of Providential funds, proper compensation or formation of labour unions private owners were provided many loopholes to find the easiest way to get out of the labour related issues in which the tender system has played a fine role. Since there is no strict jurisdiction made upon the tender owner to provide facilities to the employees, therefore the labourers which work under this system are often get exploited. Now, I would like to contextualise this argument with the case of a mineworker.

Mr John (Changed name) is a mineworker and still working in the same mine where he started his work 27 years ago. He is a tribe and hasn’t studied much, though he is good at his skills. When he started his work, he was employed under a private company and was getting some facilities under the labour laws. He was getting three paid leaves in a month and bonus on different occasions. Along with this, he was not forced to work more than 8 hours and for overtime, he was paid accordingly. But four years before there was demand arose for the establishment of trade union where the workers can express their concerns. That demand took a political mileage with the involvement of local politicians and the mine owner didn’t get impressed with this. He distributed all his mine leases into multiple tenders. All the tender purchaser were confidants of the mine owner. Two years earlier John met an accident in his chest and was at bedrest for two months. He was given an amount of five thousand from the tender owner and was advised to not take further this issue. After this, John has a continuous pain in the chest and he has developed some problems in breathing too. Now John has to work for 12 hours a day and paid the minimum wage of 332 per day despite having the experience and expertise in the field. He didn’t get any paid holiday and not even paid for over time. With the introduction of heavy machinery and the advancement of technologies, in the last three years, the number of workers in his mine has decreased from 40 to10. The workers who were asked to leave were neither provided with any amount like that of PF nor any alternative livelihood. Most of them have worked more than 15 years with Mr John in the same mines. So, Mr John is still doing the same job because he doesn’t have any alternative mean of earning nor have much agricultural land.

Now the question comes who is responsible for this, the company or the tender owner?.... But before proving one a guilty it should be more focused by social workers on the possible ways of saving millions of workers like John from the exploitation of the tender system. Simply removing the tender system cannot work because everything has its pros and cons and the responsibility of conscious citizens is to create ways where human rights can be achieved in an effective manner.

Labour Rights are also Human Rights.

A heartfelt thanks to Real Mr John for his courage to speak the truth.

Thanking you in Anticipation

Mohammad Imran

Health Problems of Mine Labours

Silicosis and Asbestosis are two major diseases, spread by various minerals dust (ex., sand-stone, mica, asbestos) in the work of mines. So, most of the workers, who are doing mine work, suffering from silicosis and asbestosis. Some people died by the reason of these diseases, because, there is no proper treatment.

Not only mine worker affected by this disease, but also those people should be affected, who has staying the near of mine (within 15 km area). Because, the dust of minerals is mixed in the air. In the process of respiration dust of silica and asbestos enter in the lungs through the nose. Its stuck on the lungs, that’s why comes the hurdles in the breathing process. Its very dangerous to human body. By that reason body has squeeze. Body has totally weak. After, sometime in very critical condition patients has dead. This dust also enters through the water. At the mining place, there is no available of pure or clean water. So, its spread very fast. It should be affected after the 15 years of left the mine work.

We met the patients of silicosis at their house. Their experiences are very bad, from that time, they are suffering. In 2016 they got some help (1 lakh) from DMFT-District Mineral Foundation Trust, (government) after the checking of patients. The health committee, which is made by chief health officer of Bhilwara gave the certificates of silicosis patients. Certificate consider the help of government. If any person caused by silicosis, but he has no any certificate. He doesn’t get government help. Before death 1 lakh and after death 3 lakh is a provision in DMFT. But 1 lakh is not enough to the treatment of patient. Patients demands to more money for the treatment before death. It should be very useful to their cure. Because, they don’t have other income source and they can’t do the work in any condition.

One woman told about her situation. Her husband was working in the mines. He dead by the silicosis. But, doctor didn’t do the proper treatment. By the report of doctor, he was a patient of T.B. On that time there were no awareness about the silicosis. Also, the symptoms of the silicosis and T.B. are near by same. That’s why they didn’t differentiate of these diseases by lack of resources of checking. She purchased her own money for the treatment of husband. She sells her jewellery. She doesn’t have any certificate of the patients. Therefore, she didn’t get any profit from government scheme of DMFT.

Their opinion about the mines are…Mines should be banned. But, their livelihood is depends upon the mines. So, they say that if we don’t live, how we can work. "Life is more important than the mine work." If we will live, we will do work.

Sharad Kodane

PMKKKY and Realities of Mining Labourers in Bhilwara

The Central Government announced the launch of the Pradhan Mantri Khanij Kshetra Kalyan Yojana (PMKKKY) in 2015. This is a new programme meant to provide for the welfare of areas and people affected by mining-related operations, using the funds generated by District Mineral Foundations (DMFs).

 Sand stone mine in Bagor village in rainy season

The objective of PMKKKY scheme:-

To implement various developmental and welfare projects/programs in mining-affected areas that complement the existing ongoing schemes/projects of State and Central Government;

To minimize/mitigate the adverse impacts, during and after mining, on the environment, health and socio-economics of people in mining districts; and to ensure long-term sustainable livelihoods for the affected people in mining areas. Care has been taken to include all aspects of living, to ensure substantial improvement in the quality of life. High priority areas like drinking water supply, health care, sanitation, education, skill development, women and child care, the welfare of aged and disabled people, skill development and environment conservation will get at least 60 % share of the funds.

For creating a supportive and conducive living environment, balance funds will be spent on making roads, bridges, railways, waterways projects, irrigation and alternative energy sources. This way, the government is facilitating mainstreaming of the people from lower strata of society, tribals and forest-dwellers who have no wherewithal and are affected the most from mining activities.

The Mines and Minerals (Development & Regulation) Amendment Act, 2015, mandated the setting up of District Mineral Foundations (DMFs) in all districts in the country affected by mining-related operations. The Central Government notified the rates of contribution payable by miners to the DMFs. In case of all mining leases executed before 12th January 2015 (the date of coming into force of the Amendment Act), miners will have to contribute an amount equal to 30% of the royalty payable by them to the DMFs. Where mining leases are granted after 12.01.2015, the rate of contribution would be 10% of the royalty payable. Using the funds generated by this contribution, the DMFs are expected to implement the PMKKKY.

The Central Government has issued a directive to the State Governments, under Section 20A of the MMDR Act, 1957, laying down the guidelines for implementation of PMKKKY and directing the States to incorporate the same in the rules framed by them for the DMFs. The DMFs have also been directed to maintain the utmost transparency in their functioning and provide periodic reports on the various projects and schemes taken up by them.

Mines worker -

As we already discussed the PMKKKY that is meant for the welfare of mines worker and people living in the mining area who are directly or indirectly affected by mining. But if we go through the realities of the scheme we found nothing like this. We talked with many people about the PMKKKY even educated people too they don’t know about this scheme. We went to almost 7-8 villages of Mandal block of Bhilwara District where we found that there are many issues they have in terms of education, drinking water, health care services and employment. Most of the people who have been worked in the mining and still who are working belongs to SC-ST. This block has 6 % Bhil (Tribe) population who all working in the mining. We talked with some people from the Bhil community, one person from them was telling us that he has been working for 20 years in the mining. When we asked him about what kind of facilities he get during mining he told us that only water tanker for drinking water other than this they get nothing. He was telling that it is very difficult and hard working job to do and Bhil community can do this work as they are very hard working people. ‘We drink alcohol because we got tired after coming from the work’, said by the people of the community. We asked about the DMFT to many people in the different villages, people do not aware about the name they heard this for the first time from us. We explained it and tried to make them understand that this is all for your benefit.

Discussion with mine workers in Bhawlas village 

I am surprised that why government launching everyday new scheme for the poor if people even don’t hear the name of the scheme after 2-3 years of the schemes. This is too far that schemes will implement at the grassroots without educating affected people about the schemes honestly. people facing many problems in the mining sector but when we asked them that what kind of facilities which is necessary for the mine workers most of the mine workers said that we don’t know and some of said that they don’t want anything, we have enough facilities. This shows that mine workers trapped into the conspiracy of mine owners and corrupt power holding people. They made workers like this that they feel happy and enough what they got in terms of facilities and wages.

BY- 
NEERAJ BUNKAR

The Livelihood problems of Dalit and Tribes in the Mandal Block of Bhilwara District

This blog is trying to understand the livelihood problems of Dalit and Tribes in the Mandal block of Bhilwara District, whom 98% people (D and T) are working in the mines. It is also try to understand the way of ontological approach.

The context of the Bhilwara district (Rajasthan) is different rather than other parts of India. Therefore, the ground realities of this area are different rather than other state. The structure of caste system and the practices are unique. In addition, cultural behaviour is connected to the person by the communication. In Bhilwara, district people use the local language Mewari. Its little bit understands to me, not whole. So, many times, do not understand the actual context behind of their speaking. However, it is nice vocal language. Without understand of this language, anyone cannot do the ontological inquiry of the plight of Dalit and tribe or their livelihood issues. It is possible to inquire of their physical situation, but it’s not possible about their inner situation or their own experience.

98% Dalit and tribal (in entire Labour) are working in the mining sector. The proportion of men is more than women in this work. Because, most of the people are migrate for some month at the place of mines. So, they come alone and stayed nearby mines, where they have work. Some people create their own kacha houses from the some distance of mine. They are staying from 20 years in that place (Jodhpur mining area bhat-basti). They do not have a entry in the inner side of city or village. Because, they are lower caste. In Jodhpur, area purohit was against of this mineworker, who wants to make their house nearby purohit society. That is why they staying at mining place. Therefore, it is a problematic of their health and they caused by silicosis disease.

In today’s condition, most of the people know about as like issues. However, they are working in the mines. Because, they do not have other option of livelihood. Some people have land, but very less ex., one bigha, 2 bigha. It is not enough to their livelihood. In addition, farming is depends upon the rainy season. Therefore, it is a problematic issue.

I search in one village, there are nomadic tribes. They do not have a employment. People do not give the employment to them, because of the stigma of thief. Therefore, they are going door to door for the begging. They are discriminated from other upper caste community. However, before some days ago one Dalit contractor starts the work of school building and he take the workers in nomadic community. He said his experience about them and the approach of society looking them. He is conscious about their plight. Therefore, according to him, these are needy people, who have not worked for their livelihood. He provides the work to them. He gives 150-200 rupees to them daily for their work. When he start the work of this school, worker of this community didn’t came, very few people came, then this number is rise day by day. However, at the work place they are humiliated from upper caste.

By the reason of unconscious about education, they cannot get the job in government or private sector, which are demands to merit. Caste system is functioning for the upper caste. Tribes also discriminated as like Dalit. Their right rights of jal, jangal, jamin are in very problematic situation. That is why they are working in the mines. Both are depends upon the mines…

Sharad D. Kodane

Interview with Bhanwar Ji

DIscussion with Bhanwar Ji (in yellow kurta).

Whenever I discuss with Bhanwar Ji I feel fresh and get new energy and perspective to see the world in different ways. Bhanwar Ji is an energetic person, who always fight against the injustice and atrocities happening on Dalits-tribals, women, minorities and those who are in the conflict zone in society. He has multiple ways to resolve the problems of the society. He always presents for the cause without taking rest. Our discussion started on conditions of workers who are working in mining, and what options should be adopted to make the people aware and take them into the mainstream of society who are living at the bottom of the society, came to an end. Things will never end when discussion happening with Bhanwar ji. Anybody can attract the way he talks on different issues by giving examples which occurred in his private life.

Referring to Rajasthan's mines, he said that most of the mines in Rajasthan are owned by dominant /upper caste people of the society who are directly or indirectly connected with the political leaders. They treat people of lower caste just a laborer who has to work only, nothing to say or listen. We asked Bhanwar Ji that we want to talk to all the workers and want to conduct a case study on them, then Bhanwar Ji said, 'Do you think that the time that you have will be managed by workers? We said that we want to take two to three hours of laborers then after that what Bhanwar Ji said is a very serious and thoughtful subject. He said that those who discuss various aspects of the society for two to three hours either those who are interested in social service who are eating food at the time easily, workers who think about their work day and night after coming from work, they do not have enough energy that they can talk to us for two to three hours. After returning from work, as much energy is left to just eat food.All the laborers go to work in the morning and return at night to sleep after eating food.this is all about their daily routine. Bhanwar Ji told that if you ask the laborers that are you dreaming? Listening to your question, they will laugh at you and say that we can’t see dreams, they come when we sleep at night, they do not know that dreams also are those which we see with open eyes. The dreams that come to them at night also are mostly related to their wages.

Then our discussion went into Babasaheb framework which he used in the community at a different level. Bhanwar Ji talked about the experiments of Ambedkar in the context of satyagraha for the water right, temple entry movement, against Hinduism and finally, he realized that after my death community need a religion so, people can be united on common the basis of common identity. According to Bhanwar Ji ‘religion is a necessary thing to live like food, oxygen, without religion people can’t survive that’s why Babasaheb offered Buddhism to his community’. But Buddhism what Babasaheb introduced navyana is failed because people adopted it like other religion then what is the meaning of conversion? when we asked Bhanwar Ji that which element is paramount in the society, caste or religion? He replied that caste is superior to anything in the society ever because without caste religion can't survive, religion is just an idea where caste is a strategy/agency to implement it. If we see Buddhism where people get into it because they fed up with casteism but after converting still they are searching same caste Buddhist bride/groom for their daughter/son. He emphasized more on the individualistic perspective rather than communitarian perspective because he believed that we should focus on individual development which can be helpful to build an alternative for the development of the community. He rejected the historical framework which kept us in the same situation. He talked that rather than talking about history or look back into past we have to re-construct our thought process and have to talk on the distribution of resources. There is no meaning by crying on past .it’s better to focus on the present and establish a mechanism so, that upcoming generations will not face any problems that we are facing in the present. Like Bodhi sir always used to say that we should think in a linear way rather than thinking in a circular way. In a linear way, we focus on the present and try to do better than past and make future better than present but in a circular way it is totally different we do things in the same way without trying to change its nature.

A photo with Bhanwar Ji in front of his house (Ambedkar Bhawan).

Further, he talked about the alternative for the upliftment of the marginalized section of society. He said ‘ As we have lost our political battle, social battle but still we are engaging in social battle but we are not focusing on the economic battle which is more essential than anything in the society’. We must create a ‘Business Model’ that will be less discriminatory and more beneficiary to our community. It should be at three level; production, sale, consumer. Products will be produced by the Dalit or marginalized community only and for selling there will be Bahujan business center which sale every product within the community and consumer will be our community only. As we grow in this sector we can extend our business plan with other Buddhist countries. So, the Business Model will work like this and through it, we can be economically strong, our people get more work, no one will be unemployed and less dependency on others.

By- 

Neeraj Bunkar

Constitutional Rights and Plight of Mining Labours

Constitutional Rights and Plight of Mining Labours

Every citizen has a right to live life with the dignity as per the constitution of India (Article 21). Its also ensure the healthy working condition to every worker or labours (Article 42), who are working any place in the country. But, these acts are not proper implementing at any place in the country. For example, mines.

Rajasthan is within first 10 statesin the country in mining sector. There are 33000 mines (sand-stones, asbestos, soap-stone, mica, granite, coal), and 25 lakh workers are working in present condition according to government data. But, 98% workers are belonging to Scheduled castes and Scheduled tribes, which are marginalized communities, exploited from upper castes. Most of the workers are migrated at mines place from other areas of Rajasthan. They are staying near by mines or outside of villages. Because, they don’t allow in the village or near by upper caste societies. Where they are working and staying, there is lack of resource or basic needs.

We observed Jodhpur mining areas, and did some pilot studies about the plight of Dalit and Tribal people. They don’t have the basic things. The first thing there is happening a discrimination from upper caste and mines owner at mines place. They don’t have pakka house and electricity. There is no school facilities for their children. Also, they don’t have consciousness about the education. Therefore, their children working in the same condition. At the mining place, there is no safety instrument for the labours safety. Pure drinking water is not available at the mining place. Proportion of air pollution is raising day to day. That’s why health issues are raising day by day, so most of the worker died by silicosis, asbestosis and other diseases, which are caused by mines dust. By the reason of lack of awareness of their health.

Government working from 2015 for them through the Pradhan Mantri Khanij Kshetra Kalyan Yojna (PMKKKY) on district level issues through DMFT (District Mineral Foundation Trust). Also, Mine Labour Protection Campaign (MLPC) and Human Rights Commission working from 20 years, for the labour rights, but there is no any constructive or basic change. By the reason of mainstream social work perspective.

There is need to awareness of their dignity, education, rights-law and movement for change by the way of Ambedkarite vision.

Sharad D. Kodane

My first experience with Mines and Marginalized communities in the mining area of Jodhpur

        My first experience with Mines and Marginalized communities in the mining area of Jodhpur

I began my journey from Mumbai to Jodhpur with a lot of excitement to know about the minefield. I knew a little bit about the Jodhpur stones because people of my area in Churu district they use these type of stones in their buildings but was not fully aware of this sector. So I was curious to know about a thing of mining sector like how mine workers work in mines. And I was not having any kind of prior experience related to mining. So I started my journey with my classmates those were good friends of mine. The journey was not started as I expected. First we booked a cab for railway station and for that cab one and half hour after that driver chancel the ride and we had to book another cab that also took too much and we arrived at the station two or three minutes before running the train and yet one of our friends did not reach at the station so for him we had to pull the chain of the train and talked with railway department officials about that then it was not stopped at that movement we had very less cash with us but we had money in our ATMs so we managed still we reached in Jodhpur. We reached early in the morning and took some rest and in the afternoon we went to the mining area and see how the mines look like and got some important information about the mines and mining-affected area and also about the mine workers. After that, we went to Umaid palace that I have already seen in 2013 but my friends were new here they wanted to visit there so went and try to understand the history of Jodhpur and about Jodhpur royal family like how they used to live their lives and so on. After that the next day we started our journey for Udaipur we went through the forest area and we had a chance to see the beautiful sceneries in that area and that beautiful views helped to break the notion of my friends those are not from Rajasthan that Rajasthan has only desert area and Rajasthanis are struggling with the water issue. After reaching in Udaipur we had a chance to meet with people who are working on the issue of mines and silicosis disease. After that, I went back to Jodhpur in the evening with MLPC(Mining Labour Protection Campaign) NGO staff. Next day I went to field area where mine workers come to meet union worker those who raise their voice for mine workers rights and took few interviews of mine workers those are mostly Dalits(Meghwals) and tribals(Bhils). Now till today I have taken interviews from three villages Kaliberi, Sodho ki Dhani, Gandero ki Dhani here in all three place I found that only ST and SCs are working in mine and according to some mine workers So-called high caste people do not go to work in mines and those Dalits and Tribal people who are working in mining area affected by Silicosis disease and their economic condition is also very low. We can easily observe that they are not doing their caste-based occupation but they are still marginalized and struggling with their lives.  

Marble Mining and Tribes of Rajasthan: A Small Reflection from the Field

In the Indian context, mining has affected indigenous peoples in a severe manner. In mining areas, those who got displaced by it are the most vulnerable but those who didn’t get the same fate are not in good conditions. The population which lives in nearby places of mines are categorised into two kinds i.e. directly affected or indirectly affected. The population which is directly affected by it has the close proximity to the mines and have to face hardships in their day to day life. On the other hand, the indirectly affected population are those which got affected only when there is a ‘big’ activity like bombing and emission of earthly gases etc.

As a part of the block field work, I got the opportunity to conduct interviews in the mine-affected areas of Udaipur district of Rajasthan. After surfing through the Department of Mines & Geology(http://www.mines.rajasthan.gov.in/dmgcms/page?menuName=/q/rwh/KECGBTz5dXJKcuA== ) and with the help of local contact person I and my colleague selected a village of Rishabhdev Tehsil. After the first visit to the village and a small conversation with the Sarpanch, our team get to know about the demography of the panchayat which was constituted mainly of Meena (Bhil) tribe and a small portion of Meghwal caste group. We discussed with them about how mines have affected their lives in terms of livelihood, health, forests, rituals and customary practices etc. Along with this the discussion also get revolved around the Fifth Schedule, PESA and mining {which I will discuss in upcoming post}. After this, the team conducted several interviews and take some feedback around the impacts of mining.

The points that were put up by the Sarpanch and the people of the village were thrilling and were very calculated in terms of showing the impacts of mining on tribal life and livelihood. Many of them argued that authorities haven’t paid much attention towards our issues and if complaints were made actions were not taken up. For this negligence they claimed that it is the nexus between the mine owner and the political leaders and in fact, many of the mines are owned by politicians in a direct or indirect manner. Forests, grazing land is disappearing rapidly, natural water sources are getting contaminated, farming has become difficult due to water flashed away by mines into the fields, number of livestock has become one-fourth in recent years due to disappearance of grazing land, health of the village is deepening and the mine workers of the village are facing multiple problems in terms of health and poverty. 

Though the level of education has raised the in terms of higher education there are problems. The interesting fact of the village was that despite the availability of jobs in mines majority of the youths are getting migrated to Gujrat in search of livelihood. When we inquired about this sort of migration then the responses came like; ‘they didn’t hire us because we demand good wages and in case of an accident we have protested for compensation’. That’s why mine owners are hiring migrants from states like UP and Bihar because they can compromise in low wages and little amount of compensation in case of mis-happening. The ratio at which the locals are employed is around 3:10, which for me is problematic. It is also argued by many of the respondents that despite coming under the administration of Fifth Schedule none of the mines are owned by tribes (de facto), although many of them argued that mine owners cleverly uses IDs of local people for occupying mines (de jure), since non-tribes can not buy and purchase land in tribal areas.

This small reflection is a glimpse of upcoming posts and my opinions will rotate around the issues that are discussed in this post. Hope I can reflect upon the issues of the Adivasis vis a vis mining with whom I will be engaging for at least three weeks.

Thanking You in Anticipation

Mohammad Imran