In the post dated 11.8.2013, I have mentioned about the formation of ‘Yuvak Mangal Dal’ in my village and about the task which we were performing. In the post dated 14.8.2013, I have also mentioned about organizing Laxmi & Santoshi Poojas and the dramas staged by us on the said occasion. However, our main object behind formation of ‘Yuvak Mangal Dal’ was to make development in the village. The biggest problems which our village was facing at that time was that the paths of the village were so narrow that four- wheeled vehicles could not reach our houses. Further, there was no public system ( Nali or Mori ) to drain house-hold water village. Most of the houses were using hand-pump for water. They had made Nali or Mori for drainage of used or surplus water only upto the periphery of the house compound. The rainy water which used to be accumulated in the courtyard of the houses were also used to be drained the Nali or Mori. There was , however, no Pucca Nari or Mori connecting the houses to the spaces outside of the village. For this reason, the water that came out of the houses used to spread on the paths to the extent that, in many places, water used to log. Thus, at many places , the paths used to remain always muddy. In these circumstances, it was difficult for us to move on these paths in the night. Further, in the rainy season, because of water logging, the paths used to be so muddy that we had been forced to come out of the village with naked feet. We, the youths, therefore, decided to first address the said problems. Accordingly, our plan was to first widen the paths in order that four- wheeled vehicles could be able to reach house and, thereafter, to lay bricks on the paths and thereby make Khadanza. We observed that the paths had become narrow because of the encroachments made by the people. Therefore, in order to widen the paths, we had to get the encroachments removed. In this regard, we launched a drive. We requested the people to voluntarily remove the encroachments and let the youths widen the paths. Some sensible people heeded to our request and suo motu removed the encroachments. But some were or obstinate and so they showed their reluctance. To deal with the latter category of people, we passed resolution to forcefully remove the encroachments. Before applying the youth force, however, we issued notices to these people affording time to them to suo motu remove the encroachments. In the notice, we had categorically mentioned that, if the encroachments were not removed within the time limit specified in the notice, Yuvak Mangal Dal would forcefully remove the encroachments in the interest of all the villagers. We knew that, by and large, youth of every family was member of Yuvak Mangal Dal and, hence, the part of the drive. Therefore, there was no possibility of any resistance from the family whose wall, boundary, thatch etc. were going to be removed by the Yuvak Mangal Dal. We acted accordingly and, barring few exceptions, achieved success. We had no resource to employ hired labour to dig the paths and remove debris. Therefore, we decided to employ our own physical labour for widening the paths. We created about 8-9 groups to carrying out our plan. One of the members of the said group was made head of the group. We divided our village in 8-9 sectors and each group was entrusted to widen the paths falling under its respective sector. We identified an influential youth of each sector. The responsibility to widen the path of that sector was given to the group of which the said youth was member. In most of the cases, such identified youth was made head of the group. We decided to complete this job in one day. On the appointed date, about 45 youths wielding spade and baskets in their hand were in the streets of the village. The people were very surprised to see that those youths who had never touched a spade or visited to his field or done such rough work in their own house-hold affairs were wielding spades and basket in their hands. This mesmerized the village folk. By and large, in one day, we widened the paths wherever it was possible. Now, we had to lay bricks on these paths (Khadanza). As we had no resources to hire labour for widening the paths, so we had no resources to purchase bricks or hire labour for making Khadanza. To resolve this problem, we approached some brick- kiln owners belonging to the nearby villages and requested them to donate at least the cheap bricks for the aforesaid purpose. Besides, we also approached the villagers who had surplus old and used bricks with them and requested them to donate some of such bricks. In order to enthuse the villagers, we declared that Khadanza would be made first in those paths the regular users of which would contribute. Our this appeal impacted the villagers and we made Khadanza first in those paths the regular users of which had made contributions. In our society, however, there were also spoilers. In our village too, they were there. These spoilers had their special place in our village. Because of our activities, they felt that their were losing influence over the villagers. Therefore, those spoilers began to adopt the policy of divide -and -rule. How? See Pl. In our villages there were two Tolas- Eastern and Western. At the time of formation of Yuvak Mangal Dal, all the youths of my village were united. I hailed from the Western Tola. Though I belonged to the Western Tola, I used to spend my time in the Eastern Tola as three of my bosom friends belonged to the Eastern Tola. I was so popular in the Eastern Tola that barring few elders, all elders had recognized my enthusiasm for the development of the village. In the Western Tola, I had only one bosom friend. He was like my real brother. Rajput fraternity (Biradari) of my Tola had two groups. In one group, there were 17 houses and in the other, 7 houses. I belonged to the first group and my friend to the other group. Both groups were fighting suit in the court regarding a piece of land. With regard to widening and making the Khadanza, pressure was exerted on both of us by our respective groups. Efforts were also made to break the bond of friendship between me and my friend. In this regard, one family belonging to my Khandan called me and told that my friend was playing in the hands of the opposite group and he was biased against our group. Since, my observations with regard to my friend’s role had not matched with what the members of my Khandan was telling, I was not influenced by them. I bluntly told my decision to them that no one could stop us and their efforts were futile. ( With passage of time, at one occasion, the members of my Khandan made allegation against me that I was feeding milk to a snake) On the basis of that experience, I had also enquired from my friend as to whether he too had encountered such a situation. His answer was, however, in negative. I knew him very well that no one of his group could influence him. Thus neither of us were influenced by our respective groups. This way, we could not be deterred from widening the paths. Here the spoilsports failed. Some spoilsports of my village made efforts to create fissures among the youth on the basis of Tolas. To a large extent, they succeeded in their efforts with the result that my best friends from the Easter Tolas with whom I had close interaction and used to spend my time began to gradually fall in the trap spread by these spoilsports. My said friends slowly began to question my uprightness, sincerity and impartiality. I was also charged with favouritism. Since, I knew that who were misleading them, I did not reacted to my friends and happily absorbed the allegations made by them. (Later on my friends realized that they had been misled and there was no substance in the allegations. One youth of my village apologized me in writing. I don’t like to name that youth because it would likely to offend him). The reason behind creating discard among us was the Gram Pradhan of the village, Shri Ram Lakhan Kunwar who belonged to my Tola. He was a Principal of an Intermediate College of which I was once a student. He had tremendous impact on me. At this moment, I am not going to describe the salient features of his personality. Rather, I would like to merely say that few people had such a personality. He was my virtual guardian. I can say, only he shaped my thoughts. He was very happy with what we were doing. For the first time, I had heard positive thing about the youth in general from him. He told me that youth have fresh mind. They are not so prejudiced as the elder ones are. Being Gram Pradhan, he was very well aware of the politics of our village. He was backing us behind the curtain but did not want to come out in the limelight. He knew that if he would openly back us, some people (spoilsports) who were playing politics in the village would come in our way alleging that he was playing partisan role. In the previous posts, I have mentioned about us a group of four friends. Out of these four friends, three belonged to the Eastern Tola. The fact that the Gram Pradhan of our village who belonged to the Western Tola were backing me behind the curtain somehow leaked and the said information reached the so-called leaders of the Eastern Tola- one of them was an octogenarian elder one. He was deadly against what the youths were doing. He and others began to poison minds of my friends of Eastern Tola propagating that I was merely a tool in the hands of Ram Lakhan Kunwar and he was playing the partisan role in favour of the youths of the Western Tola. It was alleged that Ram Lakhan Kunwar , the Gram Pradhan was making Khadanza in the Western Tola and he was not renovating a well that was situated in the Eastern Tola. Because of them, the rift between the youths became visible. My bosom friends had lost faith in me. During the meeting of the Yuvak Mangal Dal, allegations of misappropriation of the fund of the Yuvak Mangal Dal and of favouritism during the process of removal of encroachments were also made against me. I was victim of the politics of the village. I would like to narrate how the said octogenarian had given bad treatment to Shri Ram Lakhan Kunwar who was also Principal in an Intermediate College. Shri Ram Lakhan Kunwar was very humble. He used to respect all the elderly people. He never argued with them. He had always smiling face. Once upon a time, he was sitting in his veranda along with the said octogenarian. At that time, I and the chairman of the Yuvak Mangal Dal who belonged to the Eastern Tola to which the said octogenarian too belonged, approached Shri Ram Lakhan Kunwar. In our presence, the said octogenarian begin to verbally let down the Shri Ram Lakhan Kunwar. He began to hurl taunts on Shri Ram Lakhan Kunwar who was respected by all in the village. The language of my village was Bhojpuri. It can’t be said that the said octogenarian did not know Bhojpuri. He, however, used to speak in Hindi if he wanted to taunt let down some one. Therefore, in order to let down Shri Ram Lakhan Kunwar and me also, he began to speak in Hindi. He addressed Shri Ram Lakhan Kunwar, ‘ Ram Lakhan, Tum Bachchon Ko Padhate Ho Aur Main Budhon Ko Padhata Hun. Bachcho Ko Padhate Padhate Tumhari Buddhi Bhee Bachcho Jaisi Ho Gayee Hai. Isi Liye Tum Bhi In Bachcho Ke Sath Looka Chhipi Kaa Khel Khel Rahe Ho. Yah Achcha Nahin Lagta. ’. Referring to me, he continued, ‘ Ram Balak Ka Ladka, Banaras Se Padh Ke Aya Hai, Iske Pas Jyada Buddhi Hai. Mera Ladka Aur Radha Mohan Kaa Ladka To Bail Hain Bail’. (Ram Balak Kunwar is my father’s name.) Shri Ram Lakhan Kunwar was too humble. He continued to smile as if he was admitting that he had lost wisdom and behaving like a child. I was, however, young-20 at that time. I knew that he was taunting Shri Ram Lakhan Kunwar and me and thereby trying to let us down. So I did not become disheartened or nervous. I was alert and ready to politely react to him in positive manner. Ram Lakhan Kunwar did not reply. But I knew that the said octogenarian was dividing the youths of our village. Therefore, I, in the interest the village, politely countered. I said ‘Uncle, you are 80 and Principal Sahib is 55. You spent 80 years in this village. He too spent major part of his life in the village. Naturally, he learnt a lot from you as well as others like you during the said period. You and the elders like you taught him that this is a Neem tree, that is a Banyan tree and so on. Principal Sahib is not saying that this not Neem tree or that is not Banyan tree. He had always accepted the good thinks you and other elders have taught him. During the period of 55 years, however, the teachers, the books, the magazines, the persons outside the this village etc. have also taught a lot to Principal Sahib. On the other hand, you don’t know anything what the teachers, books, magazines etc. have taught him. Now tell me, who is learned: you or Principal Sahib. From who we should take guidance? If not Principal Sahib, then who will guide us. Principal Sahib knows the youth; you don’t know and hence we can seek guidance from him and not from you’. For the first time, a youth was arguing with an octogenarian. He was taken aback. Shri Ram Lakhan Kunwar was trying to check me. But I had occasion to convey as to how a youth should deal with such an elderly person. I Continued to say, ‘Uncle, you are 80. It does not mean that you ignore the youths. You have expectation from us. We don’t have any expectation from you. We simply want you not to come in the way of the youths and let them do the good work for the village. Not only I but all youths respect you. When you come, I will stand up and make you sit on the proper place of the cot (Charpayee). If you would ask for a glass of water, I will fetch it for you. If you are tired, I will massage your head and legs. I mean to say that I will render every possible service to you. But if you advise me to commit theft for you, I will not obey. I will not hesitate in burying you in the pit because, in that case, I would be constrained to feel that you are danger to the society. So please don’t try to split the youths of our village.’ I conveyed him that the two of my friends who he was trying to rope in his favour had, at some point of time in the past, considered him villain and I was the witness. Why I am narrating the story? Through this story, I want to convey that what the youths may achieve can’t be achieved by the elder ones of a village because, for many, reasons, it is difficult for the villagers to so unite as youths may unite. This is so because the interest of one family clashes with the interest of the other family. Since, by and large, youths are normally not shouldered with responsibility to protect interest of their own family, it is easy for them to unite for a just and proper cause. Further, through this story, I bring forth an example conveying that if a youth belongs to a village, he should visit his village, organize the youths of the village, study the problems which the village is facing and plan to solve these problems in consultation with the youths of the village. He should , however, be alert in order that he may not be influenced by his own family members or the members of his Khandan. In this endeavor, youth of every family should be roped in so that such youth may be made the front-man before his family members or the members of his Khandan. Yes, those people who has inclination towards different political parties or the people who have influence over the people of the village would try to spoil the work being done by the youth. But the youth should be ready to face this challenge and should not let such people to spoil development work.
Posted on: Sat, 17 Aug 2013 18:35:35 +0000
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