PROJECT PROPOSAL
PART - A
INFORMATION ON MOTHER INDIA COMMUNITY DEVELOPMENT ASSOCIATION (MICDA)
LEGAL STATUS
a. |
Registration |
|
Registered under Societies Registration Act of
1860; Regd.No. 30/1987 dt.24.1.1987 |
b. |
Founder |
: |
Dr. R.Subbaramaiah |
c. |
Objectives of MICDA |
: |
|
i.
Empowerment of
the poor in general and that of the scheduled castes (SCs), Scheduled tribes
(STs) and women in particular through conscientization, organisation, social
action, education and asset creation.
ii.
Promotion of
people’s participation in development efforts; and
iii.
Provision of
education, health, nutrition community services necessary for the
development of the poor children, the disadvantaged and the
aged.
In short, establishment of MICDA is an emotional
response to the complex problems of poverty, powerlessness, lack of
organisation, assetlessness, unemployment, malnutrition, ill-health, illiteracy
and ignorance surrounding the vulnerable people in the drought prone Chittoor
district of Andhra Pradesh. It is, infact, a response of a group of educated and
service oriented people led by a medical doctor, namely, Dr.R. Subbaramaiah,
Right from his student days, Dr. Subbaramaiah has been fighting for the rights
of landless poor in the Puttur and Vadamalpet mandals of Chittoor District in
the State of Andhra Pradesh, India. That relentless struggle for the landless,
subjected Dr. Subbaramaiah to several harships including a series of court cases
filed against him by the dominant caste groups. Dr. Subbaramaiah soon realised
that a single individual had serious limitations in serving the poor and the
landless. Therefore, Dr. Subbaramaiah, in association with a group of service
oriented persons established MICDA in 1987. The Memorandum of Association of
MICDA is enclosed.
II.
COMPOSITION OF THE GOVERNING BODY
The present Governing Body of MICDA has 11 full time
social workers. The Chief Functionary of MICDA is its General Secretary, who is
elected by the Governing Body every year. Dr. R. Subbaramaiah, the founder of
the organisation has been its General Secretary. The current President of the
organisation Mr.K.V. Venugopal is an advocate by training but social worker by
practice. The present and the General Secretary of the organisation are jointly
empowered to undertake all financial transactions and are collectively
responsible to the governing body of MICDA. Of the 11 members, 6 are women. The
President and the General Secretary belong to different castes and are not
related. Other members of the managing committee are not related to each other
either. They represent different social groups and hail from different parts of
the Chittoor District. The only thing that unites them is their commitment to
the objectives of MICDA. Thus, the Governing body of MICDA represents relatively
young, educated and committed social workers representing different social
groups.
III. F C R A REGISTRATION
The MICDA has been licensed by the Government of
India to accept donations and other forms of assistance from out side India in
pursuance of its objectives. The FCRA Registration Number of MICDA is 010140104
Dt. September 30, 1991.
IV.
PROJECT ACTIVITIES
A. Settlement and Socio - Economic Development of
the Landless Poor at Vidyutsadasivapuram.
This ongoing project has two
objectives:
i.
Protection of
720 acres of virgin government land from the land grabbers/vested interest and
distribution of the same among 418 landless households drawn from 13 villages of
Puttur and Vadamalpet mandals of Chittoor District, Andhra
Pradesh.
ii. To undertake comprehensive development of the 720 acre land to ensure sustainable development of the new settlers at Vidyutsadasivapuram village. Funded by the district/government, OXFAM, Action Aid and BORDA, the project has no parallel in the district in the area of resettlement of the poor and development of their asset base. Launched in 1995, the following activities have been completed under the project till now.
a)
Allotment of
720 acres of land for the benefit of 418 landless
households;
b)
Clearing the
land of throny bushes, stems and boulders;
c)
Partial
leveling and bunding of more than 600 acres of land;
d)
Ploughing and
preparation of land for quick yielding corps;
e)
Formation of
temporary habitations;
f)
Formation of
approach and internal roads;
g)
Location of a
temporary school; and
h)
Provision of
three drinking water hand pumps
In the coming years, the project seeks to provide,
with the assistance of BORDA, ground and surface water irrigation, further
development of land, crop assistance and better market access. The MICDA is
looking forward to donor agencies for support to undertake comprehensive
development of the children of the new settlers, preferably through a long term
sponsorship arrangement. The details of the funding support needed for the
integrated development of the children of the new settlers, preferably through a
long term sponsorship arrangement. The details of the funding support needed for
the integrated development of the children of the new settlers, preferably
through a long term sponsorship arrangements. The details of the funding support
needed for the integrated development of the children are presented in the
following sections.
B. OTHER ACTIVITIES
In addition of the above major project, the past and current activities
of MICDA include the following:
-
Old age home
for senior citizens without any socio-economic and family support; (currently
operational)
-
Short Stay Home
for women in moral danger, familial mal-adjustments and material
disputes;
-
Mobile
medi-care for the aged and the handicapped in remote and inaccessible villages;
and
-
A six bedded
hospital designed to promote small family norm and population
control
Funded by the Government of India, the above
activities are located in the Puttur, Vadamalpet and Pichatur mandals of
Chittoor District of Andhra Pradesh state.
The MICDA has also been involved in the eradication
of the evil practice of dedication girls to Mathammas in the Chittoor District.
In collaboration with the district government to MICDA completed a survey of
Mathammas in the Chittoor district. Eradicating the uncivilised practice of
Mathamma has been the prime concern of MICDA.
Our organisation is keenly interest in issue-based
services for the neglected sections of the society.
V. ADDRESS OF THE ORGANISATION :
The current address of the organisation for all
correspondents is:
The General
Secretary,
Mother India Community Development
Association,
24-16, NGO's
Colony
Puttur - 517
583,
Chittoor
District,
Andhra
Pradesh,
INDIA.
Phone No. (91) - 98577 - 31782
PART - B
INFORMATION ABOUT THE PROJECT
1. |
Project Title |
: |
Eradication of the practice of dedicating
young girls to a Hindu diety (THE MATHAMMA PRACTICE) in Chittoor District
of Andhra Pradesh. |
2. |
Project Location |
: |
State : Andhra Pradesh District : Chittoor |
3. |
Project Area |
: |
23 Mandals in Chittoor
District |
4. |
Background of the
project |
: |
|
Scheduled Castes who were victims of the uncivilised
practice of Untouchability in the past constitute the most disadvantaged social
group in the Chittoor District of the State of Andrha Pradesh. The population of
the predominantly landless agricultural labour Scheduled Castes constituted
18.4% of the total district population in 1991. In terms of social indicators,
such as the literacy rate, infant mortality rate, maternal mortality rate,
morbidity rate and housing condition, the Scheduled Castes are among the most
backward and relatively neglected sections of the Society.
The Scheduled Castes are however, not a homogeneous
social group. There are two principal sub-groups among the Scheduled Castes -
The ‘MALAS’ and the ‘MADIGAS’. Between the two groups, the Malas are relatively
better placed in socio-economic status. The Madigas are the most backward among
the Scheduled Castes. They are treated as the ‘Untouchables among Untouchables’.
Traditionally, the Madigas are the leather workers, skin tanners and scavengers.
Predominantly landless and educationally most backward, the madigas eke out
their livelihood as agricultural labour. Despite the implementation of the
National Scheme of Liberation and Rehabilitation of Scavengers, the practice of
manual scavenging exists particularly in the small towns and it is the Madigas,
who carry the burden of the uncivilised practice of the manual scavenging. The
leather workers among this community are extremely poor whose occupation has
sufferred a great deal, as a result of the modern leather goods industry.
Communally isolated, the Madigas live outside the main village. Equally
distressing is the fact that even the Scheduled Caste sub-group of the Malas do
not live together with the Madigas. In fact, there are no inter marriages
between the Malas and the Madigas, and they do not share water and food between
them. Therefore, the Madigas are referred to as ‘untouchables among the
Untouchables’.
The recent State wide agitation by the Madigas
demanding separate safeguards for them in public employment and educational
institution, etc. In proportion to their population in the overall category of
Scheduled Castes is a manifestation of the extent to which the community of the
Madigas has been neglected and ignored. The community of Madigas in the Chittoor
District continues to remain at the bottom of the socio economic development
status as most of the programmes meant for the scheduled Castes have not reached
majority of the members of these groups for various
reasons.
The Madigas are estimated to be about 40% of the
total Scheduled Caste population in the Chittoor District in 1991. Though they
are found in all mandals of the District, the Madigas are concentrated in the 23
mandals in the eastern and central parts of the District. The majority of the
Madigas are landless agricultural labours, although some of them are still
engaged in the traditional occupation of leather good making, cobbling and
scavenging. In a few places, they are also engaged in basket making with
bamboos. Even the small number of farmers are dry land agriculturists with very
meagre income. The vagaries of rainfall and the consequent failure of dry crops
often result in migration of Madigas in search of employment to the near by
towns. With a very poor skill base, the migrants do not find remunerative work
outside. Most of those who migrate to urban areas eke out their livelihood as
rickshaw pullers, head load workers, cobblers and shoe shiners and construction
workers.
The Madigas constitute the most backward social
group in the District. Literacy rate among the Scheduled Castes was 16% in
Chittoor District in 1991, while the District average was 42%. Where as, for the
Scheduled Caste sub-group of Madigas, the literacy rate among the adult women of
this community was even lower. It is estimated that the literacy rate among the
|Madiga woemn in 1991, was less than 8%. Thelevel of general awareness among the
Madigas in general and the women among them is the lowest. The village surveys
conducted by the MICDA indicate that infant mortality rate as well as the under
5 mortality rate are highest among the Madigas. The surveys also reveal that the
maternal mortality rate is also higher among this Scheduled Caste Sub-group. The
nutritional status of children among this community is also reported to be very
low. What is more conspicuous in this community is the widely prevalent
superstitions and unscientific beliefs, particularly regarding the health
practices.
The superstitious beliefs and practices in this
community are perpetuated by the system of life cycle rituals on one hand and
the traditional caste panchayat system on the other. No other community observes
the life cycle rituals so religiously as this community. They observe all the
pre and post delivery rituals including child naming, tonsuring, birth pollution
and puberty related rituals. Child marriages are very common among this
community and most of such marriages take place through negotiations.
Consanguineous marriages are also common.
The ‘Kula Panchayat’ or the traditional caste
council is the Chief mode of social control in the community. The Panchayat is
generally headed by three persons known as PINNA PEDDA, PEDDA KAPU AND MANDHADI.
The decisions of the Panchayat are final and binding on the community. The
Panchayat deals with problems arising out of marriage rituals, divorce and widow
remarriage. Sometimes fines are imposed and collected by the caste council. The
money so collected, is spent on community festival known as ‘MATHAMMA KOLUPU’ --
a 7 day communal festival, celebrated every year between the months of April and
August in every Madiga habitation.
The low literacy level and awareness status, and the
still lower health status among the Madiga community, coupled with the widely
prevelent superstitious and unscientific beliefs have perpetuated an uncivilised
and despicable practice, popularly known as the Mathamma practice in Chittoor
District.
THE
MATHAMMA PRACTICE
The practice of dedicating girls to Hindu Dieties,
ideels, objects of worship, temples and other religious institutes or places of
worship exists in several parts of the country. It exists in certain parts of
the state of Andhra Pradesh. The practice leads many of the Women so dedicated
to degradation and to evils like prostitution.
In Chittoor district the eastern part of 23 mandals,
this practice of dedicating girls is widely prevalent among the Scheduled caste
sub group Madigas. The practice involves dedication of young girl children to
Goddess ‘Mathamma’ -- the incarnation of Adi-Shakti. The girl children dedicated
to the Goddess Mathamma are known as the Mathammas - the servants of Goddess
Mathamma. Once dedicated, the girls have to spend rest of their life in the
service of the Goddess.
The dedication of girl children to the Goddess takes
place for a variety of reasons. It often takes place even before the girl child
is born. Most commonly, the dedication takes place before the girl child attains
puberty. Illness of the pregnant mother could lead to dedication of the female
child to be born to the Goddess Mathamma. If the pregnant mother suffers from
any chronic disease, then the family decides to dedicate the child to be born
(if female) to the Goddess Mathamms. The second reason is the health problem of
any family member which is perceived incurable. If the family perceives that the
health problem of any of its members is incurable, then the family decides to
dedicate a female child of their family to the service of Mathamma. Third and
most important reason is the prolonged illness of girl child in the family. If
the family considers the illness of the female child as some thing serious, then
the sick child is dedicated to the Goddess Mathamma, to appease her. The
prolonged illness among girl children is considered as something ordained by the
Goddess |Mathamma and only she can cure such illness in her service. Some times
female children born with certain features such as ringed or curly hair or with
moles are treated as a devine indication to dedicate such children to the
service of Mathamma. Further, parents without a male issue dedicate a daughter
in a simply ceremony with a hope that the Mathamma would bless them with a male
child. It is also believed that Mathamma can cure all incurable diseases and
ensure the well being of the family. Further, the Madiga community also believes
that unless the girl children are dedicated to Mathamma, the village community
would incur the wrath of the Goddess in the form of floods, droughts, epidemics
and such other natural hazards.
DEDICATION
The girl children are invariably dedicated to the
service of Mathamma in a ceremony at the Mathamma temple in the village, in the
presence of the community elders. Once a girl child is dedicated, she is renamed
as Mathamma. When the dedicated girls attains puberty, there will be another
ceremony in the Mathamma temple. The dedicated girl is symbolically married to
‘Thrisul’ (the sacred sword of the Mathamma). The second dedication implies that
the girl Mathamma cannot enter into marriage with any person. And no body would
be permitted to marry a girl dedicated to the service of Mathamma. A dedicated
girl generally leaves her parental home after puberty. However, many dedicated
women live with their parents. But all the dedicated girls are required to serve
Goddess Mathamma by participating in the week long annual Mathamma festival
popularly known as ‘Kolupulu’. The dedicated girls are expected to dance in
ecstasy during the festival. Apart from dancing, the dedicated girls participate
and lead the religious festivities as they are treated as the first servants of
Goddess Mathamma.
CONSEQUENCES OF MATHAMMA PRACTICE
Debarred from social marriage, the poor Mathamma
girls depend for their livelihood on the gifts given by the villagers while
dancing with males during Mathamma Kolupu. They collect the coins thrown at them
by the audience who come to watch the group dance performed with males by the
Mathamma. The village community accepts them as Mathammas though with manifest
contempt. But the dedicated girls cannot survive only on the small gifts and
coins thrown at them. Therefore, they are compelled to resort to sexwork. The
village community also treats the Mathammas as some kind of a common property
over which every body has a right. Thus, Mathammas become objects of sexual
assault by virtually the entire village community as well as others. Through out
their life, they remain as degraded commercial sex workers. The status of these
women is not comparable to Devadasies who are culturably trained. Mathammas, on
the other hand, are illiterate and belong to very low socio-economic strata and
are exploited in many different ways.
The Mathammas are denied the right to marriage and
family for ever, but they can have children. These children do not have social
father. The children of Mathammas are totally neglected and uncared for. The
community treats them with a contempt. Denied of parental support and without
any property, the Mathammas have to work only as commercial sex workers to
support their children. Even in their sex work, they are subject to
discrimination. The dominant persons in the village treat them as free sexual
objects. But their sex-work have limited longeity. Eventually, the Mathammas eke
out their livelihood as low paid agricultural labour. Thus, the practice renders
them as destitutes without any social support. What is bewildering is that they
are highly vulnerable to sexually transmitted disesases, including AIDS. In
addition, their poor nutritional health status exposes them to several other
diseases. During their old age, Mathammas lead a life of penury any destitution.
The Mathamma experience a painful llife of destitution undergoing the trauma of
being a Mathamma every day. They loss of their self respect and self confidence.
The practice of Mathamma is a violation of the basic human rights to which the
women are naturally and constitutionally entitled to.
FACTORS CONTRIBUTING TO THE ‘MATHAMMA PRACTICE’
Superstitions, myths, and ignorance about human
health constitute the primay factor responsible for the uncivilised Mathamma
practice. Lack of awaeness about common diseases and their causes is the most
important reason. The illiterate and ignorant Madiga parents perceive even a
common fever as an incurable disease if it persists say for a week. The parents
do not also understand what causes these common diseases and what kind of
precautions can prevent such diseases. Secondly, lack of adequate access to the
basic health and medical facilities is another important reason for the
perpetuation of the Mathamma practice. The limited outreach of the primary
health centre adds to the woes of the community. When the children are sick, the
poor Madiga parents do not either understand the importance of giving them
proper medical care or they do not have good access to the basic health care
delivery provided by the government. The poor access could in turn be due to the
low awareness on the part of the parents and poor delivery system on the other.
The poor economic status of the community in general severely limits their
access to the private medical treatment.
There are certain social reasons too for the
perpetuation of the Mathamma practice. The strong caste kula Panchayat system or
caste council in the Madiga community is also to be blamed for the evil
practice. In order to continue their dominance over the community, the caste
leaders use the annual festivals and participate in the dedication ceremonies.
It is these leaders who assualt the dedicated girls
sexually.
Education status of the community, particularly of
its women members, appears to be the most important determinant of the practice.
With less then 10 per cent literate women, the practice has taken deep roots in
the community. The non-formal and the adult education programme have not been
specifically targetted at this community, which is at the bottom of the social
heirarchy. The poor economic status of the community only reinforces its social
backward-ness.
THE
MATHAMMA PROHIBITION ACT
The government of Andhra Pradesh enacted a
legislation in 1988 (Act 10 of 1988) which prohibits the evil practice of
dedicating women to the Hindu dieties. The salient features of this Act
are:
1.
The dedication
of a girl as Mathamma is unlawful and void, even if such dedication take place
with the consent of the women;
2.
Such women, therefore, can marry and lead
a normal life;
3.
Participation
of the dedicated women in dancing performance in the course of any procession,
is declared as illegal;
4.
The dedicated woman can legally contract
a marriage and beget children; and such marriage shall not be rendered invalid
by reason only of such woman being a Mathamma and, therefore, the children of
such woman shall not be treated as illegtimate.
5.
Any person who
promotes the Mathamma practice shall be punishable with a Jail term ranging from
2 to 3 years, besides a fine of Rs.2,000 to 3,000.
6.
Further, if a
parent or guardian dedicates his or her daughter, he/she shall be punishable
with imprisonment for a term ranging from 2 to 3 years besides a fine of Rs.2000 to 3000.
7.
The dedicated
girl victims, however, are not punishable.
8.
The offences
are made cognizable and non-bailable.
9.
Powers duties
and offences conferred.
(A)
POWERS CONFERRED ON
THE DISTRICT MAGISTRATE/ COLLECTOR :- The government has conferred on the District
Magistrate/ Collector all powers necessary to ensure that the provisions of
Mathamma prohibition Act are effectively implemented.
(B)
Duties of collector
and other officers:- The District Collector and other officers
specified under Section 7 are required to inquire whether after the commencement
of this Act, the Mathamma system is being practiced and if as a result of such
enquiry any such practice is found to exist, he is required to take such action
as may be necessary to put an end to such practice.
(C)
OFFENCE TO BE TRIED BY EXECUTIVE MAGISTRATE:- The Government has conferred on the Executive
Magistrate, the powers of a Judicial Magistrate of first class of the Second
Class for the trial of offences under this Act;
Despite the enactment, the deep rooted evil
practice.
SURVEY OF MATHAMMA GIRLS/WOMEN
In pursuance of the provisions of a survey was
conducted by the District Government ( SC Corporation ) and the applicant
organisation namely MOTHER INDIA COMMUNITY
DEVELOPMENT ASSOCIATION (MICDA) in
1995-96. The survey identified nearly 332 Mathammas in 19 mandals in Chittoor
District. The salient features of this survey are as
follows:
CHITTOOR DISTRICT MANDAL WISE NUMBER OF MATHAMMAS IDENTIFIED
S.No. |
Name of the
Mandal |
No. of Mathammas
identified by age group 1-12
13-21
22-34
35-45
Above
Total
45 |
|
|
35-45 |
Above
45 |
Total | |||||||
|
|
|
|
|
|
|
|
| ||||||
1. |
B.N. Kandriga |
4 |
2 |
4 |
1 |
0 |
11 |
| ||||||
2. |
Chandragiri |
0 |
2 |
2 |
2 |
0 |
6 |
| ||||||
3. |
K.V.B. Puram |
9 |
4 |
7 |
0 |
0 |
20 |
| ||||||
4. |
Karvetinagar |
0 |
0 |
1 |
1 |
0 |
2 |
| ||||||
5. |
Nagalapuram |
9 |
11 |
14 |
4 |
1 |
34 |
| ||||||
6. |
Nagari |
2 |
8 |
5 |
1 |
1 |
17 |
| ||||||
7. |
Narayanavanam |
1 |
0 |
0 |
2 |
0 |
3 |
| ||||||
8. |
Pichatur |
13 |
7 |
4 |
0 |
0 |
24 |
| ||||||
9. |
Puttur |
4 |
3 |
0 |
3 |
0 |
10 |
| ||||||
10. |
Ramachandrapuram |
1 |
2 |
0 |
0 |
0 |
3 |
| ||||||
11. |
Renugunta |
3 |
3 |
2 |
0 |
0 |
8 |
| ||||||
12. |
Satyavedu |
9 |
11 |
4 |
2 |
1 |
27 |
| ||||||
13. |
Srikalahasti |
6 |
6 |
7 |
2 |
0 |
21 |
| ||||||
14. |
Tirupathi (R) |
1 |
24 |
9 |
5 |
0 |
39 |
| ||||||
15. |
Tirupathi (U) |
3 |
9 |
4 |
1 |
0 |
17 |
| ||||||
16. |
Vadamalpet |
2 |
4 |
12 |
0 |
0 |
18 |
| ||||||
17. |
Varadhaipalyem |
4 |
1 |
1 |
0 |
0 |
6 |
| ||||||
18. |
Vijayapuram |
4 |
16 |
12 |
8 |
1 |
41 |
| ||||||
19. |
Yerpedu |
9 |
9 |
6 |
1 |
0 |
25 |
| ||||||
79
122
94
33
4
332
It is evident from the above that out of the
332 Mathammas 79 fall in the age
group of 0-12 years, 122 in the age group of 13-21 years, 94 in the aged group
of 22-34 years, the 33 found in the age group 35-45 years and while 4 were found
to be over 45 years. It is clear that more than 50% of these woemn are below the
age of 21 years. This is an indication of the fact that the practice is still
widely prevalent in the district. In other words the enactment of the aforesaid
Act has not had any impact evil practice. The survey further reveals that most
of the Mahtamma women are illiterate. Again it is to be noted that majority of
Mathammas have children who have no social treatment. The female children of the
Mathammas are vulnerable to greater insecurity and sexual assualts. These
children are looked down upon and suffer from all kinds of social
discrimination.
The residential status of the Mathamma women, also
exposes them to a great deal of social insecurity. It can be observed that the
number of Mathamma women living independently along with their children is
relatively small when compared to those woemn living with their parents.
Socially debarred from marrying and economically deprived, the Mathamma women
have no other avenue except to live with their old parents. The study also
reveals that almost all the Mathamma women do not have any worthwhile assets
including agricultural land, milch cattle, sheep or goats. Besides, most of the
women are unskilled without any access to training. It may be noted that the
survey conducted by the District administration in collaboration with the
applicant organization was not
exaustive. While every attempt was
made to identify all the dedicated Mathamma Girls/Women. In the District, the survey failed to
identify all the dedicated women for various reasons. Some dedicated girls/ women did not
report to the investigating team fearing adverse publicity. A good number of them did not come
forward to enroll themselves under the false belief that they would be
culturally and socially excommunicated.
And a few feared that the Godess Mathamma would be displeased if they were to leave the practice. Further, the survey was confined to only 19 mandals ( Sub
district administrative units ).
The mandals of Thottambedu, Nindra, S.R.Puram and
Veduru kupam where the practice is equally widespread was not covered under the
survey. Therefore, there is need
for conducting the a more comprehensive survey encompassing all the 23 mandals
before undertaking the action programme for the eradication of the practice from
all the Madiga habitations in the 23 mandals in numbering about 20 per
mandal.
THE REHABILITATION OF THE
DISTRICT GOVERNMENT FOR MATHAMMAS
After the completion of aforesaid of aforesaid
survey in 1995-96, the Distritct Government has released an amount of Rs.27.38
lakhs for the rehabilitation of Mathamma women by (I) making fixed deposits in
commercial banks on behalf of the child Mathammas below the age of 12 years;
(ii) financial assistance for some to establish petty shops/provision shops; and
(iii)financial assistance for others to set up domestic dairies. The economic rehabilitation package has
not had the desired impact either on the economic status of the Mathammas or on
their social status. Inadequate
assistance, leakages, diversion of funds for consumption purposes,
misappropriation by family members, lack of required orientation and training,
and poor backward and forward linkages for the petty businees and household
dairy projects assisted have minimised the impact of the assitance on the
economic status of Mathamma women.
On the other hand, the rehabilitation package is not designed to
eradicate the social roots of the mathamma practice. Nor does the rehabilitation provide any
package for the improvement of the social status of these women. On the contrary, the economic assistance
has acted as an incentive to a few poor parents to declare their girl children
as Mathammas in order to be eligible for assistance. Therefore, the proposed project seeks to
eradicate the evil practice of Mathamma by a comprehensive strategy involving
community organisation-health, education and paediatric medical care with
community participation and effective implementation of the Matamma prohibition
Act with community support.
PROJECT AREA
The Proposed Project area covers 23 out of 66 mandals in the Chittoor District. The mandal is an intermediate, subdistrict administrative unit covering
Geographical area of 175-225 sqr. K.m. Each mandal having 15 to 20 Revenue
Villages. Each Revenue village
consists of 5 to 10 small habitations.
For each Revenue village in
the 23 mandals there is atleast one Madiga habitations. For each mandal, the number of the
Madiga habitations ranges between 15 and 20. The average number of households for
each Madiaga habitations is about
50. Thus in a geographical area of
175-225sqr. Km. The average distance between any two Madiga habitations is about
5Km. Not all the habitations have
good road connectivity and public transport facility. Therefore, it would require the services
of atleast one social worker to reach out to all the habitations and to
facilitate community Organisation and the implementation of the
Programme.
The socially backward Madiga community has an
average household family size of over 6 persons. The average number of children per
family varies between 3 and 4. The
Madiga have a strong preference for male children. The adoption of family planning in this
community is very low. The average
number of female children per family is about 2, numbering about 2000 female
children per mandal scattered over different habitations, to implement the
health components of the strategy out.
Objectives
1.
To save the
innocent girls of the community from this contemptuous
evil;
2.
To eradicate
the superstitions, unscientific beliefs and myths promoting the Mathamma
practice among the Madiga community by undertaking a comprehensive community
organisation health, education and pediatric health care
programme;
3.
To eliminate
the role of the traditional caste
council (kula Panchayat) in promoting the mathamma practice and dances during
festivals, etc., by undertaking social awareness
campaigns.
4.
To ensure
effective implementation of the Mathamma prohibition Act with community
support.
5.
To facilitate
and promote economic support programmes for the rehabilitation of Mathamma women
and their children;
6.
To facilitate
and promote education and training of relatively young Mathamma women;
and
7.
To liase with
the government for effective delivery of public serivces for the development of
the Madiga community.
PROJECT COMPONENTS AND METHODOLOGY
As pointed out earlier, the Mathamma practice is a
manifestation of the widely prevalent superstitions, unscientific beliefs and
myths regarding health and well being of children and adults in the Madiga
community. The poor economic and educational status of the community further
reinforces the superstitions. The dominance and vested interests of the caste
leaders have promoted the evil practice of Mathamma. Finally the manner in which
the Mathamma prohibition Act has been implemented without enlisting the
community support has perpetuated the Mathamma practice. Lack of effective
organisation and political power base have rendered the community the most
backward among the backward Scheduled Castes. The project strategy has the
following five components:
1. Comprehensive survery of all
dedicated girls / women in 23
mandals
2. Community Organisation mandals
in all Madiga habitations in 23 mandals
3. Effective implementation of the Mathamma
Prohibition Act with
community
support.
4. Health Education and
Awareness;
5. Maternal and Child Health
care;
6. Economic Rehabilitation of
Mathamma women and their children.
1.
COMMUNITY
ORGANISATION
The Madiga community is spread over 23 Mandals in
the district (Map). In every mandal, the community is widely scattered in small
homogenous of isolated habitations. The average size of each habitations, ranges
between 50 to 60 households. On the average there are about 15 such habitations
in every Mandal.
It is proposed to appoint one social worker cum Health Worker for each Mandal. The
social worker is expected to organise the community taking habitation as the
unit. If the habitations are geographically closed, then, they would be treated
as one unit for the purpose of organisation. As part of the organisation a broad
Village level committee would be constituted with the Pinapedda, the Peddakapu,
the Mandadi, All elected Panchayat Raj functionaries from the community, DWCRA
Leaders, Youth Leaders, Any educated or employed persons, would be made members
of this committee. This committee will act as a guide and council its efforts to
eradicate the Mathamma practice. In addition a Mandal level committee consisting
of MRO, MDO, SI of Police ,selected
VAO’s and activists would be
facilitated to oversee the implementation of the Mathamma prevention Act and to
under take other measures for the eradication of the practice. The Mandal level
committee would meet atleast once in six months to review the progress of the
implementation of the Mathamma prevention
Act and to identify the required additional interventions needed for the
community participation required.
The social worker and the health worker who are
expected to facilitate and form the village committee would identify the overall
task of eradication. Among other things, the committee would undertake with the
help of social worker and health worker, as well as the older Mathammas who have
suffered the practice. The committee would meet at least once in a month to
deliberate on the major socio-economic issues affecting the community in general
and the Mathamma practice in particular. The special task of the committee would
be to educate the entire community against the Mathamma practice and to ensure
that no new dedications of girls take place. The committee would also bring to
the notice of the competent authorities if there are any new dedications or
religious festivals or processions involving the Mathamma women. Thus, the
committee would act as a vigilance and watch dog at the habitation level. The
role of the social worker would be to facilitate the formation of this
committee, educate the members and orient them towards the higher goals.
The health worker would undertake mobilisation of women and children for health awareness, counseling and guidance. The social worker and health worker would facilitate the effective implementation of the Mathamma Prohibition Act besides, acting as liaison between the various governmental agencies and the habitation. The worker is expected to identify the major problems faced by the habitation and work towards their redressal. For example, the social worker and the health worker would be expected to do the following:
-
To Prevent
initiation of any Madiga girl into the Mathamma Practice.
-
To bring back
the dedicated girl children into normal life before they attain
puberty.
-
To facilitate
renaming the children from their dedicated name of ‘Mathamma’ to a name of their
choice.
-
To Prevent the
dedicated girls from dancing and participating in the annual Mathamma festivals
( Kolupu ).
-
To Promote
normal social marriage of the dedicated women.
-
To Promote the
school going habits among the children of the Mathamma
women.
-
To facilitate
grant of pensions and other social security to the old destitute and the
handicapped Mathammas.
-
Ensure total
enrolment of all eligible children including girls in the primary
school.
-
To educate the
community about superstitious and unscientific beliefs.
- To reduce the expenses and duration
of the Kolupu festival
2. HEALTH
EDUCATION AND AWARENESS PROGRAM
The most important component in the proposed
strategy is the promotion of health awareness among the community in general and
the women in particular. It would be the task of the Health worker to undertake
these campaign and awareness programme at the habitation level by regular
visits, health counseling and inter - personal interaction, and educate them on
the causes of various diseases and the preventive and curative practices. The
health worker would be expected to monitor the health status of the female
children in particular and provide curative assistance and facilitate referral
services wherever needed. In addition the health worker would be expected to do
the following:
¨
Provide health,
education and awareness to women in the reproductive age group, and others in
the community, about common diseases as well as STD, HIV and AIDS and also
motivate the eligible couples to adopt small family norm and population
control.
¨
Identify
maternal and paediatric cases which require immediate attention and facilitate
provision of the required medical services/referral services.
¨
identify and
follow up pregnant, lactating mothers, infant and under-five children and follow
up their nutritional and health status in co-ordination with government
health and medical
staff.
3. MATERNAL AND CHILD HEALTH
SERVICES
Apart from providing health education awareness, the
project is designed to provide essential preventive as well as curative health
services to the pregnant and lactating mothers and children. The root-cause of
the Mathamma practice is the prevalence of unscientific beliefs and myths.
Therefore, the emphasis would be on excommunicating these beliefs. While doing
so essential non-specialist curative services would be provided by trained
health worker. The health worker would be trained to administer emergency relief
and distribute drugs. In addition, the health worker would facilitate provision
of referral services to the needy.
4. ECONOMIC REHABILITATION OF MATHAMMA WOMEN AND
THEIR CHILDREN
The fourth component of the strategy is to
facilitate economic rehabilitation of identified Mathamma women through
governmental and non-governmental support. The required economic relief package
would be identified on the basis of the preferences of the Mathamma women and
their training and other circumstances. The required assistance would be then be
provided through the district government and other support if necessary. The
progress of utilisation of the assistance already provided by the government
would be monitored and evaluated by the social worker and the health worker. The
habitation development committee would be fully involved in the implementation
of the economic rehabilitation package. Similarly rehabilitation package of the
Mathamma children would be dedicated on a case by case basis and the government
would be required to provide assistance for education, marriage and economic
development of these children.
The focus of the entire programme would be on the
relatively young Mathamma girls who can be sent to school, reformed, trained and
married in the normal way. As far as possible, the entire rehabilitation
programme would be community based. However, for the old Mathamma women without
any family support as well as the handicapped institutional support would be
provided. The MICDA would find suitable placement for the handicapped and the
destitute Mathamma women who need special support in the old age homes and day
care centres.
As pointed out earlier, continuous monitoring will
be an important ingredient of the proposed project.
·
As part of the
health awareness campaign, the community would be educated in sexually
transmitted diseases, HIV and AIDS;
·
Periodical
meetings of officials and other
committee members including Youth leaders, DWCRA Leaders and the traditional
caste leaders would be conducted at Mandal level to promote co-ordination among
them and to monitor the progress of the programme.
The social worker would co-ordinate with the Mandal
Officials like M.R.O., Sub-Inspector of police, VAO, etc. The project
co-ordinator would ensure the implementation of the
programme.
The Secretary MICDA would oversee and co-ordinate
the District Magistrate/Collector, Superintendent of Police and Executive
Director of SC corporation and other official for successful implementation of
the programme .
OUTCOMES EXPECTED
·
The Following
out comes are expected from the Project.
·
Erradication of
health related superstitious, unscientific beliefs and Practices in the Madiga
habitations.
·
Enhanced
Community Participation in the Prevention of Mathamma
Practice.
·
Total
Prevention of new dedications /iniations in to the mathamma Practice.
·
prevention of
dancing of the Mathamma women in public places and
festivals.
·
The Madiga
community in which no young girls or women is dedicated either by force or by consent to Mathamma or any
Goddess.
·
The Madiga
community purged of the evil practice.
·
the Madiga
community with enhanced self-respect esteem and dignity no longer believing in
surreptitious and effectively working against all unscientific
practices.
·
Madiga
community free from some girls/women being forced into a life of con-cubinage
and prostitution.
·
The community
in which all children of Mathammas are prevented from joining the practice of
their mothers.
·
Increased
community organisation in the Madiga habitations.
·
Social and
economic rehabilitation of the Mathamma women.
·
Enrolment of
all Madiga girls in the Primary school.
·
Substantially
reduced incidence of STD and awareness about HIV/AIDS among
mathammas.
·
Social
marriages of all young Mathammas.
·
Reduction of
expenses and duration of the Kolupu festival.
SIZE OF INTERVENTION
The Project is proposed to be implemented in 23 mandals of the
district which constitute a homogenous, socio-cultural zone for the Madiga
community. The community has
extensive socio-cultural relations cutting across habitations and Mandals. The wide spread social evil can not be
eradicated unless the practice is attacked at the micro social setting. Further the district Government has been
implementing the rehabilitation programme for the Mathammas in the entire district. It would therefore be easy for the MICDA to
enlist the co-operation and support of the district Government for the
implementation of the project.
Therefore the project is designed for the entire Madiga community of the
Chittoor District comprising 23 mandals.
A two wheelers would be essential for the project
co-ordinators and field workers to visit and monitor the entire programme and
liaise with the Government officials in all these 23 Mandals.
A Pilot Project covering four mandals, viz. Vadamalpet,
Naryanavanam, Puttur and Vijayapuram has been implemented during 1999-2000. In
these mandals, only an overall review of the situation is needed which can be
covered by the required staff below with minimal aditional budget
items.
The Project would be for a two years duration. The following personnel would be required
for the effective implementation of the Project :
ŕ
Project
Co-ordinator
2
ŕ
Social Workers
(also health worker)
19
(Graduate in social work related
discipline
with 2
years field experience)
ŕ
Accountant-cum-Computer Operator
1
ŕ
Attender
1
OTHER FACILITIES REQUIRED
ŕ
Computer,
Furniture, Essential Medicines
DETAILED 1 YEAR BUDGET ESTIMATES
RECURRING
Sl.No |
Item |
Amount in Rs. |
1 |
Project Co-ordinator - 2 (Rs.5000x2x12) |
1,20,000-00 |
2 |
Social Workers – 19 (Rs.3000x19x12) |
6,84,000-00 |
3 |
Accountant-cum-Computer Operator
-1 (Rs.3000x12) |
36,000-00 |
5 |
Attender – 1 (Rs.1000 x12) |
12,000-00 |
6 |
Other Items |
|
|
a) Office Rent –
Rs.2500x12 |
30,000-00 |
|
b) Electricity & Other
Contingencies
(Rs.1500x12) |
18,000-00 |
|
c) Telephone Charges
(Rs.1500x12) |
18,000-00 |
|
d) Stationary, Documentation &
Postage
(Rs.1000x12) |
12,000-00 |
|
g) Mandal Meetings 2 each mandal @ Rs.3000
each
Rs.3000x2x19 |
1,14000-00 |
|
f) Fuel & Maintenance
for two bikes Rs.1000x2x12 Rs.
24,000
for mopeds
Rs. 500x19x12
Rs.1,14,000 |
1,38,000-00 |
|
h) Monthly staff meetings @ Rs.100x19x12
|
22,800-00 |
|
i)
Pamphlets, Banners @ 2000 per mandal per
year
( Rs.2000x19) |
38,000-00 |
|
j)
Field
Workers Training by Resource Persons Training Sessions
Rs.20,000 Preparing Material
Aids
Rs.10,000 Resource Person
Honoraria
Rs.20,000 |
50,000-00 |
|
Mainstreaming Mathammas (marriage, admission
to schools, etc.) |
50,000-00 |
|
Emergency Medical Aid |
50,000-00 |
|
j) Audit Fee |
5,000-00 |
|
k) Unforeseen Expenses
|
10,000-00 |
|
Total |
14,07,800-00 |
NON-RECURRING
Sl.No |
Item |
Amount in Ruppes |
1 |
Two Bikes (@
Rs.42,000) |
84,000-00 |
2 |
Mopeds (@Rs.20,000) for 19
fieldworkers |
3,80,000-00
|
3 |
Computer Maintenance |
8,000-00 |
|
Total |
4,72,000-00 |
Recurring Rs. 14,07,800-00/-
Non-Recurring Rs. 4,72,000-00/-
Grand Total
18,79,800-00/-
DETAILED II YEAR BUDGET ESTIMATES
RECURRING
Sl.No |
Item |
Amount in Rs. |
1 |
Project Co-ordinator --
2 (Rs.5000x2x12) |
1,20,000-00 |
2 |
Social Workers -- 19 (Rs.3000x19x12) |
6,84,000-00 |
4 |
Accountant-cum-Computer Operator --
1 (Rs.3000x12) |
36,000-00 |
6 |
Attender -- 1 (Rs.1000 x12) |
12,000-00 |
7 |
Other Items |
|
|
a) Office Rent -- 2500
p.m. |
30,000-00 |
|
b) Electricity & Other
Contingencies
(Rs.1500x12) |
18,000-00 |
|
c) Telephone Charges
(Rs.1500x12) |
18,000-00 |
|
d) Stationary, Documentation &
Postage
(Rs.1000x12) |
12,000-00 |
|
f) Fuel & Maintenance
for two bikes Rs.1000x2x12 Rs. 24,000
for mopeds
Rs.500x19x12
Rs.1,14,000 |
1,38,000-00 |
|
g)Mandal meeting 2 each mandal @ 3000
each
Rs.3000x2x19 |
1,14,000-00 |
|
h)Monthly Staff meeting @Rs.100 x 19x12 )
|
22,800-00 |
|
i)
Pamphlets , Banners @ Rs.2000per mandal per year Rs.2000x19
|
38,000-00 |
|
k)
Field
Workers Training by Resource Persons Training Sessions
Rs.20,000 Preparing Material
Aids
Rs.10,000 Resource Person
Honoraria
Rs.20,000 |
50,000-00 |
|
Mainstreaming Mathammas (marriage, admission
to schools, etc.) |
50,000-00 |
|
Emergency Medical Aid |
50,000-00 |
|
j) Audit fee |
5,000-00 |
|
k) Unforseen Expenses |
10,000-00 |
|
Total |
14,07,800-00 |
Total Estimated Budget for two years : 32,87,600-00
MONITORING AND EVALUATION
Monitoring and evaluation are essential components
of the Project. Internal monitoring is proposed to be undertaken by the Project
Staff. It is proposed to have quarterly review meetings to monitor the progress
of the Project in terms of its different components. Besides, there will be
regular day to day monitoring by the Project Co-ordinator. The technique of
financial sanction and release funds will be used to assess the progress of the
project. The external monitoring is expected to be carried out by the funding
agency at frequent intervals convenient to it. In addition periodic quarterly
meetings with village committee will be organised go get a feed back from the
field level workers. Mid wourse corrections, if found necessary on the basis of
monitoring, will be made in consultation with the approval of the funding
agency.
It is proposed to have annual evaluation of the
project internally by the project staff and by an independent agency. The agency
would be identified on the basis of its track record. In addition the funding
agency may also have its own evaluation. The evaluation report will also be used
to bring about changes if any in the Project implementation strategy in the
subsequent phase.
AUDITING
All the accounts and financial transactions of the
Project will be subject to independent audit by a reputed licensed Chartered
Accountant or any other Auditor as stipulated by Agency on an annual basis. The
lapses or objectives or deviation pointed out by the auditor will be reconciled
and resolved as per norms prescribed by the funding agency and the Executive
Committee of MICDA.