Thursday, September 1, 2022

Address

Basudev Sunani

Translator - Sailen Routray


Grunwaldzki Bridge, Wrocław, built 1907
https://commons.wikimedia.org/Jar.ciurus

I could never summon up 
the insolence to show 
a torch to the river
or to lean a ladder at space.

But still my voice 
rings within the petals 
of every unnecessary word.

I am still there 
in the shrunken breasts of 
the old woman 
carrying the lights on her head
in front of that marriage procession.

I am still there 
in the bowl of the ill, old man
hollering for five paisa coins
in front of the temple.

And, I am still there,
in the wavering dreams
of the infant sleeping 
in the soft dryness of the platform,
in the December cold.

Still you need an address!
Strange!

From the beginning to the end, 
my presence extends 
like a flickering line of ants, 
and, resounds like the pounding of cymbals.

Still you need an address!
Strange indeed!

For my address 
you no longer need to send the parcel 
marked care/of either 
the sun or the moon.

If you can,
then please send me
dreams of a sunny idyll;
for I continue to live
in the dark lane, 
where I always have.

Translator's Note: Basudev Sunani (b. 1962) is one of the foremost poetic voices of his generation in Odia literature. He has a body of prose in the form of novels, monographs and essays in the language as well.

Wednesday, August 24, 2022

ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆ

ଶୈଲେନ ରାଉତରାୟ


ଖୋର୍ଦ୍ଧା ତହସିଲ ଅଫିସ (ଫଟୋ କ୍ରେଡ଼ିଟ - ୱିକିମିଡିଆ କମନ୍ସ୍/ ଶୁଭାଶୀଷ ପାଣିଗ୍ରାହୀ)

ଓଡ଼ିଆ କବିତାରେ ୠଚି ରଖୁଥିବା ପାଠକମାନଙ୍କ ପାଇଁ କବି ଶ୍ରୀ କୃଷ୍ଣଚନ୍ଦ୍ର ତ୍ରିପାଠୀଙ୍କର ପରିଚୟ ଦେବାର ଆବଶ୍ୟକତା ନାହିଁ । କୃଷ୍ଣଚନ୍ଦ୍ର ବାବୁ ବୃତ୍ତିରେ ଥିଲେ ଶିକ୍ଷକ । ମାତ୍ର ପ୍ରବୃତ୍ତିରେ ଥିଲେ କବି । ନିରୋଳା କବିର ଜୀବନଟିଏ ବଞ୍ଚିବାରୁ ତଥା ଆଇ.ଏ.ଏସ୍. ବା ଅଧ୍ୟାପକ ନ ହୋଇ ଶିକ୍ଷକଟିଏ ହୋଇ ମଣିଷ ଗଢ଼ୁଥିବାରୁ ସାହିତ୍ୟ କୁଞ୍ଜର ଫଳପୁଷ୍ପରୁ କିଛି ତାଙ୍କ ହାତରେ ଲାଗିଲା ନାହିଁ । 

ଜୀବନର ଶେଷ ସମୟକୁ, ଛୟାଅଶୀ ବର୍ଷ ବୟସରେ, ସ୍ମୃତିଶକ୍ତି ଲୋପପାଇଲା ବେଳକୁ ମିଳିଲା ରାଜ୍ୟ ସାହିତ୍ୟ ଏକାଡ଼େମୀ ତରଫରୁ ଅତିବଡ଼ି ଜଗନ୍ନାଥ ଦାସ ପୁରସ୍କାର । ସ୍ମୃତିନାଶ ଯୋଗୁଁ କବି ଜାଣି ମଧ୍ୟ ପାରିଲେ ନାହିଁ ଯେ ତାଙ୍କୁ ଏହି ସମ୍ମାନଜନକ ପୁରସ୍କାର ମିଳିଲା । ଏହାର କିଛି ଦିନ ପରେ ୧୯୯୭ ମସିହାରେ କବି ଇହଲୀଳା ସମ୍ବରଣ କଲେ ।

କୃଷ୍ଣଚନ୍ଦ୍ରବାବୁଙ୍କର ଜନ୍ମ ୧୯୧୧ ମସିହାରେ ଖୋର୍ଦ୍ଧା ଜିଲ୍ଲାର ବାଣପୁର ନିକଟରେ ଅବସ୍ଥିତ ଗ୍ରାମ ଭୀମପୁର ଶାସନରେ । ପରିବାର ଏକ ଦୁସ୍ଥ ବ୍ରାହ୍ମଣ ବଂଶର । ବାଣପୁର ମାଇନର ଇସ୍କୁଲରେ ପାଠପଢ଼ା ସାରି ତ୍ରିପାଠୀ ବାବୁଙ୍କର ଭାଳେଣି ପଡ଼ିଲା ଆଗକୁ ପଢ଼ିବେ କେଉଁଠି । ଖୋର୍ଦ୍ଧା ହାଇସ୍କୁଲ୍ ରେ ନାନା ପ୍ରଯତ୍ନ କରି ଫ୍ରିସିପ୍ ଟିଏ ପାଇବା ନୋହିଲା । 

ସେହି ସମୟରେ ଓଳସିଂହର ଜମିଦାର ନୂଆକରି ଗୋଟିଏ ହାଇସ୍କୁଲ ଗଢ଼ିବାର ଚେଷ୍ଟା କରୁଥାଆନ୍ତି । ଦରମା ଦେବାକୁ ପଡ଼ିବ ନାହିଁ । ଛୋଟ ମଫସଲ ଜାଗା । ପଢ଼ିଲେ ବେଶୀ ଖର୍ଚ୍ଚ ହେବ ନାହିଁ । ଏସବୁ ଭାବି କୃଷ୍ଣବାବୁ ଓଳସିଂହ ହାଇସ୍କୁଲରେ ଶେଷକୁ ନାମ ଲେଖାଇଲେ । 

ସେତେବେଳେ ଅବିଭକ୍ତ ପୁରୀ ଜିଲ୍ଲାରେ ଥାଏ ତିନୋଟି ମାତ୍ର ହାଇସ୍କୁଲ । ପ୍ରଥମ ହେଲା ପୁରୀ ଜିଲ୍ଲା ସ୍କୁଲ୍ । ଦ୍ୱିତୀୟଟି ହେଲା ଖୋର୍ଦ୍ଧା ହାଇସ୍କୁଲ୍ । ସତ୍ୟବାଦୀ ବନବିଦ୍ୟାଳୟ ଭାଙ୍ଗି ଯାଇଥିବାରୁ ଜିଲ୍ଲାର ତୃତୀୟ ହାଇସ୍କୁଲ ଭାବରେ ଗଣାହେଉଥାଏ ଓଳାସିଂହ ଉଚ୍ଚବିଦ୍ୟାଳୟଟି । ତାପଙ୍ଗ ଇଷ୍ଟେସନର ପଛିମରେ ଓଳାସିଙ୍ଗି ଗାଁ ।

ଛାତ୍ରାବାସରେ ସେତେବେଲେ ରହୁଥାଆନ୍ତି ଶହେ ସରିକି ପିଲା । ଦୁଇଟି ମେସ୍ ଚାଲୁଥାଏ । ଗୋଟିଏ ଧନୀ ପିଲାଙ୍କ ପାଇଁ, ସେଠି ମାସକୁ ତିନି ଟଙ୍କା । ଅନ୍ୟଟି ଗରୀବ ପିଲାଙ୍କ ପାଇଁ, ସେଥିରେ ଖର୍ଚ୍ଚ ଅଢ଼େଇ ଟଙ୍କା । କୃଷ୍ଣବାବୁଙ୍କର ଚାଉଳ ପଡ଼େ ଅଢ଼େଇ ଟଙ୍କିଆ ମେସ୍ ରେ । ମେସ୍ ରେ ଚାରି ପାଞ୍ଚଜଣ ପୁଜାରୀ । ତହିଁରୁ ଜଣେ ହେଲେ ପ୍ରଧାନ । 

ରବିବାର ଦିନ ହେଲା ଆଇଁଶ ବାର । ମାଛ ହୁଏ । ନ ହେଲେ ହୁଏ ଚିଙ୍ଗୁଡ଼ି ତରକାରୀ । ନହେଲେ ରୋଜାନା ରନ୍ଧା ଭିତରେ ହେଲା ଭାତ, ଡାଲି, ସାଧା ତରକାରୀ ଓ ନଡ଼ିଆ ଖଟା । ମଝିରେ ମଝିରେ ଭୋଜି ହୁଏ । କିଛି ଅତି ଗରୀବ ଛାତ୍ର ମେସ୍ ରେ କିଛି କାମ କରି ଖର୍ଚ୍ଚ ବି ଉଠାନ୍ତି । 

ପ୍ରତି ମାସରେ କୃଷ୍ଣ ଖର୍ଚ୍ଚ କରନ୍ତି ପାଞ୍ଚରୁ ସାତ ଟଙ୍କା । ବୁଢ଼ା ବାପ କର୍ମକର୍ମାଣିରୁ ଯାହା ସଞ୍ଚୟ କରନ୍ତି, ତାହା ଓଳାସିଙ୍ଗିରେ ପାଠପଢ଼ାରେ ଲାଗେ । ଅଭାବରେ ଚଳି ତାଙ୍କର କାଛୁକୁଣ୍ଡିଆ ହୋଇଥାଏ । ମାତ୍ର ତଥାପି କୃଷ୍ଣବାବୁ ଭଲ ପାଠ ପଢ଼ିବାର ଉଦ୍ୟମ ଜାରି ରଖିଥାଆନ୍ତି । ଇଆଡ଼େ କବିତା ମଧ୍ୟ ଲେଖା ଚାଲିଥାଏ ଓ ସହକାର ଇତ୍ୟାଦି ପତ୍ରିକାରେ ଛପା ମଧ୍ୟ ହେଉଥାଏ ।

ମେସ୍ ରେ ରହି ଚଳିବା ଭିତରେ ଗୁଡ଼ିଆମାନେ ଆସି ପିଲାଙ୍କୁ ଜଳଖିଆ ଯୋଗାନ୍ତି - ସକାଳ ଓ ସନ୍ଧ୍ୟା, ଦୁଇଓଳି ଯାକ । ସେଥିରେ ମଧ୍ୟ ଶ୍ରେଣୀବିଭାଗ । ଗୁଣ୍ଡିଚା ଗୁଡ଼ିଆର ଗରାଖ ହେଲେ ଧନୀ ଶ୍ରେଣୀର ପିଲା । ସେ ଆଣେ ରାଗବୁଟ, ଚିନିଖଇ, ଦହିବରା ଓ ରସଗୋଲା - ଅର୍ଥାତ୍ ରିତିମତ ରାଜକୀୟ ବ୍ୟାପାର । 

ଆଉ ଜଣେ ଗୋଦରଗୋଡ଼ିଆ ଗୁଡ଼ିଆ ଆସେ ଯାହାର ଗରାଖମାନେ ହେଲେ ମଧ୍ୟବିତ୍ତ ପିଲା । ସେ ଆଣେ ଉଖୁଡ଼ା, ମୁଢ଼ି, ଦୋଭଜା ଓ କୋରା ଆଦି । କୃଷ୍ଣବାବୁଙ୍କ ଭଳି ଗରୀବ ପିଲାଏ ଆରେଇଥାଆନ୍ତି ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆକୁ । ସେତେବେଳେ ବାଉରୀ ସାହୁକୁ ବୟସ ପାଖାପାଖି ଚାଳିଶି । 

ଧୀର, ଶାନ୍ତ ଲୋକଟିଏ । ପରିଧାନରେ ଅଣ୍ଟାରୋ ଗୋଟିଏ ଗାମୁଛା ଓ କାନ୍ଧରେ ଆଉ ଗୋଟିଏ । ପସରାରେ ଥାଏ ମୁଢ଼ି ଓ ଉଖୁଡ଼ା । ବାକି ରହିଲେ କିଛି ଉଚ୍ଚବାଚ ନାହିଁ । ଖାଲି ଚାହିଁରହିବ ବାକି ପଇସା ଉଦ୍ଧାର ପାଇଁ । ଦେଲେ ଭଲ । ନଦେଲେ ବି ଭଲ । ଗରୀବ ପିଲାଙ୍କୁ ଆହାର ଯୋଗାଏ । 

କୃଷ୍ଣବାବୁ ରଖନ୍ତି ପଇସାକର ବା ଦିପଇସାର ମୁଢ଼ି ବା ଉଖୁଡ଼ା । ବେଳେବେଳେ ଓଳିକ ରଖିଲେ ଆର ଓଳିକି ଜଳଖିଆ କିଛି ରଖିବାର ସଙ୍ଗତି ନଥାଏ । ହେଲେ ବାଉରୀ ସାହୁ ପାଇଁ କୁଷ୍ଟଁ ବାବୁ ବି ଜଣେ ବଡ଼ ସମ୍ମାନସ୍ପଦ ଗରାଖ । ସେ କେବେ ତାଙ୍କୁ ଏପରି ଜଗିରଖି ଜଳଖିଆ କିଣିବା ପାଇଁ ଭିନ୍ନ ଚାହାଣିରେ ଚାହିଁନି ।

ସାହୁ ଖଇ ଗୁଣ୍ଡ କରି, ତାକୁ ଘିଅରେ ଭାଜି, ତହିଁରେ ନବାତ ମିଶାଇ ଏକ ପ୍ରକାରର ଭୋଗ ତିଆରି କରେ । ସେଥିରୁ ଦୁଇଚାଙ୍ଗୁଡ଼ି ପାଖାପାଖି ଓଳସିଂହ ରାଧାକାନ୍ତ ମଠରେ ଲାଗିହୁଏ । ଓଳସିଂ ଭଳି ନିପଟ ମଫସଲ ଗାଁରେ, ସେହି ଭୋଗ ଗୋଟିଏ ଉପଭୋଗ୍ୟ ଜିନିଷ ନିଶ୍ଟୟ । ବେଳେବେଳେ ସେହି ଭୋଗର ଗୋଟିଏ ଚାଙ୍ଗୁଡ଼ି କୁଷ୍ଟଁବାବୁ ଓ ତାଙ୍କର ସାଙ୍ଗମାନେ ମିଶି ବରାଦ କରନ୍ତି ଓ ଆନନ୍ଦମନରେ ଖାଆନ୍ତି । 

ମାଟ୍ରିକି ପରୀକ୍ଷା ଦେବା ପୂର୍ବରୁ ସ୍କୁଲ୍ ର, ବୋଡ଼ିଙ୍ଗିର ସବୁ ବାକି ପଇସା ଶୁଝି ଦେବାକୁ ହୁଏ । କୃଷ୍ଣଚନ୍ଦ୍ରବାବୁ ଅତି କଷ୍ଟରେ ଏସବୁ ନିଜର ମାଟ୍ରିକି ପରୀକ୍ଷା ଆଗରୁ ଶୁଝିଦେଲେ । ହେଲେ ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆ ଉପରେ ଥିବା ଦେଢ଼ ଟଙ୍କା ସେ ଶୁଝି ପାରିଲେ ନାହିଁ । ଗରୀବ ଗୁଡ଼ିଆ ଆଉ ଜଣେ ଅରକ୍ଷିତର ଦୁଃଖ ବୁଝିଲା । କହିଲା ଯେ ମାଟ୍ରିକି ପରୀକ୍ଷା ଦେଇଆସିଲେ ଶୁଝିଦେବେ । 

ମାଟ୍ରିକ୍ ପରୀକ୍ଷା ପାଶ୍ କରିସାରିବା ପରେ କୃଷ୍ଣବାବୁ କଟକ ଟ୍ରେନିଙ୍ଗ୍ ସ୍କୁଲ୍ ରେ ନାଁ ଲେଖାଇଲେ । ଛଅମାସ ଗଲା । ଓଳାସିଂହ ହାଇସ୍କୁଲ୍ ର ଜଣେ ଛାତ୍ର ରାଧାଶ୍ୟାମ ରାଉତରାୟ ଭେଟ ହେଲେ । ତାଙ୍କ ହାତରେ ଟଙ୍କା ଦେଢ଼ଟି ଦେଇ କବି କହିଲେ - "ରାଧାଶ୍ୟାମ, ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆକୁ ଏତକ ଦେଇ ଦେବ । ମୁଁ ଓଳାସିଂହ ଛାଡ଼ିବାପରେ ତାର ପଇସାତକ ଦେଇ ପାରିନି । ସେ ଜାତିରେ ଗୁଡ଼ିଆ ନୁହେଁ କେବଳ, ହୃଦୟରେ ସେ ଗୁଡ଼ିଆ ।"

ଟୀକା: ଲେଖାଟି ପାଇଁ ଉପାଦାନ କବି କୃଷ୍ଣଚନ୍ଦ୍ର ତ୍ରିପାଠୀଙ୍କର ଆତ୍ମଜୀବନୀ ‘ନିରବଧି ନିରବ’ରୁ ନିଆଯାଇଛି । ଲେଖକ ଦ୍ୱାରା ବହିଟିର ବ୍ୟବହୃତ ସଂସ୍କରଣଟି ୨୦୧୩ ମସିହାରେ ଖୋର୍ଦ୍ଧା ଜିଲ୍ଲାର ବାଲୁଗାଁସ୍ଥ ପ୍ରକାଶକ ‘ସମନ୍ୱୟ’ଙ୍କ ଦ୍ୱାରା ପ୍ରକାଶିତ । ଏହି ଆଲେଖଟି ପ୍ରଥମେ ପାକ୍ଷିକ ପତ୍ରିକା 'ସମଦୃଷ୍ଟି'ରେ ଛପିଥିଲା ।

Tuesday, August 16, 2022

Poverty, Governance and Development

The State of Play in India

Sailen Routray



The seventies and eighties in India saw a grappling with substantive issues in Indian social sciences that had a bearing on the lives of the vast majority of India’s population. With the surge in identity politics in the latter part of the eighties and the adoption of the a revised version of the Washington consensus by the ruling regimes of Indian after 1992 the contours of academic discourse have shifted away from questions surrounding poverty, deprivation and governance. The three volumes under consideration, all the three of them edited, are a welcome addition to scholarship.  

India houses around a fifth of the world’s poor and questions surrounding poverty have a certain sense of urgency.  The debates surrounding poverty in India have primarily focused on quantifying and measuring it. This is an academically and socially important endeavour. But the focus on measuring poverty (and quantifying it) has had some unfortunate consequences. 

First of all this has led to seeing those surviving below the poverty line (defined primarily in nutritional terms in India) as one homogenous group. This group is by the latest count 280 million strong and therefore needs disaggregation. Secondly the focus on measuring poverty have meant that there has been a relatively lesser foregrounding in public policy debates regarding the subjective experiences of the poor and the links between the perpetuation of endemic poverty in India and the extant social structure. 

The problems surrounding theorizing poverty and development map onto the disciplinary schisms that plague Indian scholarship. Whereas quantifying and measuring poverty has been primarily the preserve of economists, sociological understanding of the issue has therefore been relatively marginalized in public policy discourse. This has been somewhat reinforced by the anti-quantitative bias of Indian sociology. 

Recently there have been some attempts to address these concerns. The volume edited by Munshi and Abraham is an important addition to the literature. It came out of the first three years of research work of the Chronic Poverty Research Centre in India.. It tries to disaggregate the below poverty line population in India into two broad categories; those who suffer from chronic poverty and those who do not.  . The book self-consciously tries to locate itself in the public policy debates in India to figure out the ‘drivers’, ‘maintainers’, and ‘interrupters” of poverty so that interventions in the sector can be more nuanced and effective.  

The first chapter of the book by the editors provides a summative introduction to the rest of the chapters and a broad overview of the issues involved. According to the editors India has the dubious distinction of having more than a third of the world’s chronically poor and number anywhere between 78 to 130 million. Residence in a very poor district, being a tribal, working predominantly as a causal labour, illiteracy and being a member of a large household, all seem to increase the probability of incidence of chronic poverty for a person. 

Assam, Bihar, Orissa, Madhya Pradesh and Uttar Pradesh are the states where the chronically poor are concentrated. Expenditure on health care costs, and the high cost of credit seem to be the main ‘drivers’ and ‘maintainers’ of chronic poverty  where as migration and education seem to be major ‘interrupters.”

Sashanka Bhide and Aasha Kapur Mehta in their chapter reveal that although caste and tribal status are important correlates (tribal status especially so) of chronic poverty, they don’t determine either its persistence or the exit from it; access to land and other assets, literacy, infrastructure and the size of the village seem to be very important determinants. 

Sheila Bhalla, Anup K. Karan and T. Shobha from their research on casual labourers in India conclude that rural infrastructural development accounts for the bulk of the regional differences regarding the prevalence of poverty amongst causal labourers in the rural areas. The major policy implication of this finding in an era of rising inter-state differences in poverty levels seems to be the need for a refocusing of anti-poverty strategies on the improvement of rural infrastructure in the states housing the bulk of the chronically poor. 

R. Radhakrishna et al. trace the linkages between poverty and malnutrition and point out the fact that the incidence of chronic poverty (at around 14 %) is greater than that of the incidence of extreme poverty (10 %); but both seem to be overrepresented in the northern and eastern states. On the malnutrition front there have been significant gains over the last thirty years or so, but there are laggards like Madhya Pradesh and Orissa where the incidence is the same as in the early 1970s. 

Although for malnutrition poverty coefficients are both positive and significant, the incidence of malnutrition is far greater than the incidence of income poverty. Thus the elimination of income poverty alone might not help in eliminating malnutrition. 

In this context there is a need to further disaggregate the poor and to look at the status of specific groups like the elderly, tribals and women. S. Irudaya Rajan points out in his chapter that the work participation rates of the elderly in the rural areas is quite high, and emphasizes the fact that we need to extend existing schemes like the National Old Age Pension Scheme and the Annapurna Scheme and for starting new social security schemes for the elderly. 

By narrating the example of an apparently successful resettlement of a tribal community after the creation of the Kuno Wildlife Sanctuary in Sheopur district in the Madhya Pradesh State in India Asmita Kabra concludes that more often than not in state-tribal encounters regarding conservation and development it’s the tribals who end up being completely marginalized. 

Ratna M. Sudarshan and Rina Bhattacharya posit on the basis of their research in the slums of New Delhi that one needs to unpack the household as a category to be able to critically look at the way women experience poverty. They found clear evidence of discrimination against women in the intra-household distribution of necessities like food that results in greater malnutrition and increased vulnerability to diseases amongst women and girls. 

They suggest that elimination of income poverty by itself would not eliminate poverty and deprivation amongst women. They advocate interventions in terms of provision of facilities for health and education, and support for gender-based organizing at the community level for addressing issues specific to women’s experience of poverty. Thus, all the three chapters on the elderly, tribals and women point at the need to disaggregate ‘the poor’ as a category. 

At the structural level N.C.B Nath after a survey of the ‘politics of poverty’ concludes that poverty as an issue is not a substantive priority for Indian political parties.  The Dravidian parties in South India seem to have tackled issues related to poverty in a relatively successful manner. The recent success of parties that represent the Scheduled Castes and Tribes (primarily the BSP and the JMM) is yet to translate into substantive gains for the constituencies that they claim to represent. 

P.V. Thomas and S. Mahendra Dev in their respective chapters argue that although antipoverty programmes have not been an unqualified success, they have made a dent in reducing the incidence of poverty. They also argue for a greater convergence of programmes being run by the various government departments. Mahendra Dev points at the need for strengthening public works wage employment programmes and to increase the rate of employment inducing economic growth.

In this context issues of governance assume greater salience as the need of the hour is to craft democratic institutions and public policies that are responsive to people’s needs, and help us in reducing chronic poverty rapidly. After the appropriation of the term governance by multilateral lending agencies like the World Bank, there has been a proliferation of literature on the topic. 

The edited volume under consideration, Good Governance, Democratic Societies and Globalization is an important addition to the literature as it gives us a comparative perspective between India and the European Union as well as between the government and the corporate sector.

De Swan foregrounds what she calls policy making by non-decision in the context of the European Union where a lot of important decisions about socio-cultural and linguistic affairs seem to be driven’ by the very weight and inertia of the administrative apparatus. The chapters by Angela Liberatore and Luke Martell deal with governance issues in Europe, and the national differences in thinking about the third way and social democracy respectively and make the case for looking at national policy making processes as socio-historically contingent processes. 

Compared to the relatively robust picture of democratic governance pained of the European experience by the contributors of the volume the socio-political context of governance issues in India is diagnosed as grim by both Anup Sinha and Prem Shankar Jha in their respective chapters. Sinha highlights the institutional and market failures in India, and finds the shrinking space for democratic mass politics in India due to the policies of liberalization and globalization as deeply problematic. In contrast Prem Shankar Jha lays the blame at the door of the Indian constitution and an apparently fractured polity and advocates sweeping constitutional changes to ensure political stability in the country. 

In his chapter that surveys the scholarship regarding administrative reforms in India and Europe Biju Paul Abraham concludes that both places have very little to learn from the actual practices of reforms followed due to the wide diversity of institutional and socio-political contexts. This conclusion seems fair after the perusal of the chapters by Hellmut Wollmann, Manfred Roeber. 

But there seems to be some convergence of experience inside Europe at least; despite the diversity of experiences amongst the European countries there seems to have some fundamental changes regarding the institutions of government over the last twenty years or so. The Indian case, as pointed out in the chapters by Kuldeep Mathur, and V.K. Agnihotri and R.K. Dhar, seems to be marked by the persistence of the status quo. 

According to Mathur, attempts at reforming the civil service in India have failed at improving either accountability or efficiency. For Agnihotri and Dhar, fundamental changes in the basic architecture of the state in India in terms of fundamental devolutions of power to the local bodies are an important part of deepening the democratic process by ensuring more effective governance. 

With the deepening of the processes of globalization and liberalization all over the earth issues of corporate governance assume an urgency as they had never before. Darryl Reed in his chapter shows that to make democracy substantive it is necessary to evolve some form of supranational regulation of corporations through democratic control. Extending the arguments regarding democratic control Peter Abell and Diane Reyniers argue that given a level playing field, worker-controlled firms can produce goods effectively and equitably in at least some sectors where the input of labour is critical to the processes of production. 

In contrast to the arguments being made by these authors Anju Seth and Asish K. Bhattacharya argue that the recent trends in the rules pertaining to the regulation of the financial and banking sectors, and the reforms in the corporate laws in India are a positive development and will go at least some way in ensuring better standards of corporate governance in the country.  

But one of the gaps in the issues covered by the papers in the volume are the governance related issues in powerful multilateral institutions like the World Bank and the IMF. There is perhaps also a need to located debates of governance in within the broader framework of state-society relations and theories of state. One of the greatest insights to come out of the papers is the need to have multilateral democratic institutions to regulate the governance of large corporations so that democracy is not eroded by the imperatives of capital. 

The volume Reflections on the Right to Development argues that the right to development provides a framework within which such an initiative can be located. After the adoption (in 1986) of the UN declaration on the right to development (RTD) and the recognition (in 1993) by the Vienna Declaration and Programme of Action of the RTD as a human right, this particular right provides a framework and tool through which the old dichotomy between the civil and socio-political rights can be productively erased and the importance of the national and international civil societies can be productively foregrounded. 

As Stephen P. Marks points out in his chapter the RTD approach draws heavily from Sen’s capability approach and shows how Sen’s conceptualization of freedom provides a way in which human rights and human development can be integrated in the formulation of the RTD. Arjun Sengupta in his chapter argues for building a ‘development compact’ between the developing and developed countries to ensure the implementation of the RTD and points at the three basic rights to food, health and education on which such a compact can be focused. 

Siddiqur Rahman Osmani in his chapter argues for growth as a necessary precondition for the realization of the RTD., although he falls short of actually arguing for ‘a right to growth’. In contrast Godfrey Gunatilleke’s chapter analyzing the developmental experience of Sri Lanka favours a right to growth. Into this debate the chapter by K.P Kannan and Vijaymohanan Pillai brings the Kerala experience of development. They argue the need for balancing economic growth and social development and project participation of the people in the developmental process as a basic human right. 

Jayati Ghosh, in her chapter, in a way raised the question of ‘participation’ and development at the level of international economic regimes. She argues the contemporary processes of globalization and liberalization increasingly constricts the choices of developmental tools available with the nation-states, and leads to increasing disparities between the poorest and the richest countries. 

Her proposed solution to the conundrum is to a multilateral democratic framework that governs investments and protects the rights of all the stakeholders in the economic decision-making and not merely that of the investors or shareholders. But this volume does not grapple with the increasingly vocal post-development scholars and scholarship that interrogates the universalistic claims of the human rights discourse.  

As is evident from this review, substantive questions surrounding poverty, development and governance are very much alive in the present context and need urgent attention. The volumes discussed provide important points of departure for further scholarship; but all the three volumes suffer from a slight economistic bias. 

As pointed out earlier, there is a need for integrating the sociological perspective to such debates.  Indian sociology by shying away from macro-sociological work has been complicit in the domination of public policy by the discipline of economics. The issues surrounding the interface of poverty, development and governance are too multi-dimensional to be left to economics alone and can be satisfactorily handled by an integration of sociological and economic analysis and scholarship. 

Details about the Books

Munshi, Surendra and Biju Paul Abraham (Editors). 2004. Good Governance, Democratic Societies and Globalization. New Delhi, Thousand Oaks and London: Sage Publications. 

Sengupta, Arjun, Archana Negi and Moushumi Basu (Editors). 2005. Reflections on the Right to Development.  New Delhi, Thousand Oaks and London: Sage Publications.

Mehta, Aasha Kapur and Andrew Shepherd (Editors). 2006. Chronic Poverty and Development Policy in India. New Delhi, Thousand Oaks and London: Sage Publications.

Monday, August 8, 2022

ମୋ ବଖରାକୁ ତୁମର ଆଗମନ ଏବଂ

ସୁଜାତା ଭଟ୍ଟ

ଅନୁବାଦକ - ଶୈଲେନ ରାଉତରାୟ


ଇରାନର ସିସ୍ତାନ ଓ ବାଲୁଚିସ୍ତାନ ପ୍ରଦେଶରେ ଏକ ପବନଚକି
ଫଟୋ କ୍ରେଡ଼ିଟ୍ - ୱିକିମିଡିଆ କମନ୍ସ୍ 

କେମିତି ସିଲିଙ୍ଗ୍ ଫ୍ୟାନ୍‌ଟିକୁ 
ଅନ୍ କଲ ଦେଖ;
କେତେ ଉଚ୍ଚାରେ ବିଚରା ଝୁଲେ ଏବଂ ଥରେ । 

ନିଜର ଉତ୍ତପ୍ତ ଧାରଣାମାନଙ୍କ ସହ
ମୋ ବଖରାକୁ ଧସେଇ ପଶି ଆସ;
ଆଉ ବିଚରା ଫ୍ୟାନ୍‌ଟିର ଝାଳ ବହେ 
ଯେତେବେଳେ ରୁମ୍‌ଟିକୁ ସିଏ ଥଣ୍ଡା କରେ ।

ମତ୍ତ ବିଶାଳାକ୍ଷୀର ସମ୍ଭାର ନେଇ 
ଆସ ବଖରାକୁ ମୋର;
ଆଉ ତୁମ ଦେଖାଦେଖି ପଙ୍ଖା ଚାହେଁ 
ଖସିଯାଇ ଉଡ଼ିବୁଲିବାକୁ;
ସ୍ୱପ୍ନ ଦେଖେ ବନିବାକୁ
ଏକ ଫୁଲେଇ କହ୍ଲାର ।

ଟୀକା: ଏହି ଅନୁବାଦଟି ପ୍ରଥମେ ୨୦୧୪ ମସିହାରେ 'ଅନ୍ୟା' ପତ୍ରିକାର ପୂଜା ସଙ୍ଖ୍ୟାରେ ପ୍ରକାଶିତ ହୋଇଥିଲା । କବିତାଟିର ଲେଖିକା ସୁଜାତା ଭଟ୍ଟ ୧୯୫୬ ମସିହାରେ ଅହମେଦାବାଦରେ ଜନ୍ମିତ ଜଣେ ଇଂରାଜୀ ଭାଷାରେ ଲେଖୁଥିବା କବି । ତାଙ୍କର ପିଲାଦିନ ପୁନେ ସହରରେ ବିତିଥିଲା । ୧୯୬୮ ମସିହାରେ ନିଜ ପରିବାର ସହ ସେ ଯୁକ୍ତରାଜ୍ୟ ଆମେରିକାକୁ ଚାଲିଗଲେ । କମନ୍‌ୱେଲ୍‌ଥ୍ କବିତା ପୁରସ୍କାର ପ୍ରାପ୍ତ ଏହି କବିଙ୍କର 'ବ୍ରୁନିଜେମ୍,' 'ପଏଣ୍ଟ୍ ନୋ ପଏଣ୍ଟ୍,' 'ଏ ଡିଫରେଣ୍ଟ୍ ହିଷ୍ଟ୍ରି' ଆଦି କାବ୍ୟ ଗ୍ରନ୍ଥ ଲୋକାଦୃତ ହୋଇଛି । 

Tuesday, July 19, 2022

The First Stone Involving a Few Non-Cryptic Clues

Sailen Routray

Jane M. Byrne Interchange at Chicago
https://commons.wikimedia.org/Sea Cow


About Arastu

I have stopped thinking in Odia. 
I am yet to start dreaming
electric sheep in English. 
I laugh in Kannada, barely. 
Bangalore does that 
to a vernie Kahandayat boy; 
it leaches out languages 
and marinates him in tongues.

Carrying Across

It seems my life 
shall leave in remembrance.
One evening I started
stalking a dream.
I am ending,
oh Jagannatha.

The Developmental State or The Nakhras of Bengaluru

1.117 kilos of mast mast mustard oil, 
in a bottle that you can use 
for marinating tongues, 
but you won’t. 
Nearly fifteen tea-suffused evenings 
at Cafe Mecca 
with a hint of dirty pudina leaves. 

House on the hill + 
words on water + 
peanuts 
that taste of Tumkur’s edginess 
at the intersection between 
Church Street and Brigade road. 

Two pots of ginger tea 
with miserly slices 
of Joshua’s smiles at a restaurant 
that shall remain unnamed 
at the end of the earth.

Tuesday, July 12, 2022

ବାରିପଦାରେ ଇସ୍କୁଲୁ ଜୀବନ

ଶୈଲେନ ରାଉତରାୟ 


ବାରିପଦାସ୍ଥ ମହାରାଜା ପୂର୍ଣ୍ଣଚନ୍ଦ୍ର ସ୍ୱୟଂଶାସିତ ମହାବିଦ୍ୟାଳୟ
ଫଟୋ କ୍ରେଡ଼ିଟ୍ - ୱିକିମିଡିଆ କମନ୍ସ୍/ସୁଭାଶୀଷ ପାଣିଗ୍ରାହୀ

ସୌରୀନ୍ଦ୍ର ବାବୁ ଯେବେ ୧୯୪୭ ମସିହାରେ ସପରିବାର ନିଜର ପିତା ଦଇତାରି ବାବୁଙ୍କ ସହ ବାରିପଦା ଆସିଲେ, ସେତେବେଳେ ଛାତ୍ରଙ୍କର ସଙ୍ଖ୍ୟା ଦୃଷ୍ଟିରୁ ବାରିପଦା ଉଚ୍ଚ ବିଦ୍ୟାଳୟ ବୋଧହୁଏ ଥିଲା ଓଡ଼ିଶାର ବୃହତ୍ତମ । ଚତୁର୍ଥ ଶ୍ରେଣୀରେ ଯୋଗ ଦେଇ ପ୍ରଥମ ଦିନ ହିଁ ତାଙ୍କର ବେଞ୍ଚ ଉପରେ ଠିଆ ହୋଇ କଟାଇବାର ଅନୁଭୂତି ହୁଏ – ପିତାଙ୍କର ନୁହଁ, ପୁତ୍ରମଣିଙ୍କର । 

ସେବେ ଇସ୍କୁଲୁରେ ପଢ଼ୁଥିଲେ ଆଠ ଶହରୁ ଅଧିକ  ଛାତ୍ର । ଚତୁର୍ଥଠାରୁ ଏକାଦଶ, ପ୍ରତ୍ୟେକ ଶ୍ରେଣୀରେ ଥିଲା ତିନୋଟି ଲେଖାଏଁ ବିଭାଗ । ସେଇ ଚତୁର୍ଥ ଶ୍ରେଣୀରେ ପଢ଼ୁଥିବା ଅବସ୍ଥାରେ ହିଁ ଦେଶ ସ୍ୱାଧୀନ ହେଲା । ହେଲେ ମୟୁରଭଞ୍ଜ କିଛି କାଳ ଭାରତରେ ଯୋଗ ନଦେଇ ଅଲଗା ରହିଲା । 

ଦଇତାରି ବାବୁ ହେଡ଼ମାଷ୍ଟ୍ର ହୋଇ ଆସିଥା'ନ୍ତି । ମାଷ୍ଟ୍ରଙ୍କ ପୁଅ ବାରିପଦା ଇସ୍କୁଲୁରେ ନାମ ଲେଖାଇବା ପର୍ଯ୍ୟନ୍ତ ସିଲିଂ ପଙ୍ଖା ଦେଖି ନଥିଲେ । ସେତେବେଳେ ପ୍ରତି ଶ୍ରେଣୀରେ ଯୋଡ଼େ ଲେଖାଏଁ ଝୁଲା ପଙ୍ଖା, ଗୋଟାଏ ଲେଖେଁ ଶକତ, ବହି ଭରତି ଆଲମାରି, ବସିବା ପାଇଁ ବେଞ୍ଚର ବ୍ୟବସ୍ଥା - ପୁରାପୁରି ରାଜକୀୟ ଆୟୋଜନ । 

ପ୍ରତି କିଲାସରେ ଗୋଟାଏ ଲେଖାଏଁ ଶ୍ରେଣୀ ପାଠାଗାର – ଆଲମାରିଟା ହିଁ ଲାଇବ୍ରେରି । ପ୍ରତି ଶ୍ରେଣୀରେ ଜଣେ ଶିକ୍ଷକ ପାଠାଗାର ଦାୟିତ୍ୱରେ ଥାଆନ୍ତି । ଯେବେ ସୌରୀନ୍ଦ୍ର ବାବୁଙ୍କର ବାରିପଦା ଉଚ୍ଚ ବିଦ୍ୟାଳୟରେ ପ୍ରବେଶ ହେଲା, ତାଙ୍କ ଶ୍ରେଣୀ ପାଇଁ ଗ୍ରନ୍ଥାଗାର ଦାୟିତ୍ୱରେ ଥାଆନ୍ତି ଶ୍ୟାମସୁନ୍ଦର ଷଡ଼ଙ୍ଗୀ । 

ତାଙ୍କ ଠାରୁ ଯେଉଁ ପ୍ରଥମ ପୁସ୍ତକଟି ବାବୁ ପାଇଲେ, ତାହା ଥିଲା ‘ଫୁଲଚାଙ୍ଗୁଡ଼ି’ ବୋଲି କୁନି ବହିଟିଏ । ତାହା ହିଁ ତାଙ୍କ ମନରେ ପାଠକୀୟ ନିଶା ଜଗାଇଲା । ସେ ଅନ୍ୟ ବହି ସବୁ ମଧ୍ୟ ଆଣି ପଢ଼ିବାକୁ ଲାଗିଲେ । କଲିକତାର ‘ଦେବସାହିତ୍ୟ କୁଟୀର’ରୁ ବହି ମଗାଇ ପଠନ ଆରମ୍ଭ ହେଲା । ତାହା ସହ ଓଡ଼ିଆ ଓ ବଙ୍ଗଳା ରହସ୍ୟ ଉପନ୍ୟାସ ପଢ଼ାର ନିଶା ମଧ୍ୟ ଚଢ଼ିଲା । ବହି ପଢ଼ିବାରେ ତାଙ୍କର ସାଥି ଥିଲେ ଜୟକୃଷ୍ଣ ମହାପାତ୍ର ଓ ସନ୍ତୋଷ ଦାଶ । 

ସେତିକି ବେଳେ ବାରିପଦାରୁ ‘ଚନ୍ଦ୍ରିକା’ ବୋଲି ଗୋଟିଏ ସମ୍ଭ୍ରାନ୍ତ ସାହିତ୍ୟ ପତ୍ରିକା ପ୍ରକାଶ ପାଇବାକୁ ଆରମ୍ଭ କଲା । ସମ୍ପାଦକ ଥିଲେ ମହେଶ ମହାପାତ୍ର । ଥରେ ଗୋଟିଏ ଗପ ଲେଖି ସାରି ମହେଶ ବାବୁଙ୍କ ସ୍ତ୍ରୀଙ୍କୁ ଗପଟି ଦେଇ ସୌରୀନ୍ଦ୍ର ବାବୁ ପଳାଇ ଆସିଲେ । ତାହା ବୋଧେ ତାଙ୍କର ସିରିଅସ ଲେଖକ ଜୀବନର ଆଦ୍ୟ ଉନ୍ମେଷ । ଗପଟି ତ ପ୍ରକାଶ ହେଲାନି । ହେଲେ ସମ୍ପାଦକ ଓ ନିଜ ପିତା ଭାଷା ଶୁଦ୍ଧ କରିବା ପାଇଁ ତାଙ୍କୁ ଅନୁବାଦ କରିବା ନିମନ୍ତେ ଉପଦେଶ ଦେଲେ। ସେଇଥିରୁ ସୌରୀନ୍ଦ୍ର ବାବୁଙ୍କର ଭାଷା ସହ ଅସଲ କସରତ ଆରମ୍ଭ ହୁଏ ।  

ପାଠ ପଢ଼ା ଛଡ଼ା ବିଦ୍ୟାଳୟର ବିଭିନ୍ନ ପ୍ରତିଯୋଗିତାରେ ମଧ୍ୟ ସୌରୀନ୍ଦ୍ର ଅଂଶଗ୍ରହଣ କରିବାକୁ ଲାଗିଲେ । ଅଷ୍ଟମ ଶ୍ରେଣୀରେ ଇସ୍କୁଲୁର ପ୍ରବନ୍ଧ ପ୍ରତିଯୋଗିତାରେ ଚତୁର୍ଥ ହେଲେ । ମନଟା ଖଟା ହୋଇଗଲା । ପରିଶ୍ରମ କରି ଦଶମ ଶ୍ରେଣୀରେ ହେଲେ ପ୍ରଥମ – ପୁରସ୍କାର ମିଳିଲା ‘ଗଙ୍ଗାଧର ଗ୍ରନ୍ଥାବଳୀ’ । ସେତେବେଳର ତାଙ୍କ ସ୍କୁଲର ଶିକ୍ଷକମାନଙ୍କୁ ନେଇ ଗୋଟିଏ ଟାହୁଲିଗୀତର ପ୍ରଚଳନ ଥିଲା -

“ମାୟାଧର ବାବୁ କାନଫୋଡ଼ିରେ ଘଡ଼େଇ,
ମାୟାଧର ବାବୁ କାନଫୋଡ଼ିରେ,
ସନ୍ତୋଷ ବାବୁଙ୍କ ଟେରି. 
କଛା କାନି ଉଡ଼େ ଫିରିଫିରି
ଶାମବାବୁର ବାଳ ଠିଆ, 
ଯୋଗେଶ ବଡ଼ ବାଣ୍ଠିଆ
ଲମ୍ବୋଦର ବାବୁ ଡେଙ୍ଗା ପେଟାରେ ଘଡ଼େଇ
ମାୟାଧର ବାବୁ କାନଫୋଡ଼ି ।”

ଏହି ଗୀତ ଶୁଣି ମାୟାଧର ବାବୁ ଚିଡ଼ିଯାଆନ୍ତି ଆଉ ପିଲାମାନେ ତାଙ୍କୁ ‘ନାକ୍‌ଟିଙ୍ଗେଲ୍’ ବୋଲି ଡାକନ୍ତି । 

ସ୍କୁଲର ସବୁଠାରୁ ପ୍ରସିଦ୍ଧ ମାଷ୍ଟ୍ର ଥିଲେ ଖେଳଶିକ୍ଷକ ବ୍ରଜ ବାବୁ । ତାଙ୍କ ଯୋଗୁଁ ବାରିପଦାରେ ଫୁଟବଲ ଖେଳ ଲୋକପ୍ରିୟ ହୋଇପାରିଥିଲା ଓ ରାଜ୍ୟର ଏକ ଶକ୍ତିଶାଳୀ ଦଳ ଭାବରେ ଗଢ଼ି ହୋଇପାରିଥିଲା । ସେ ପିଲାଙ୍କୁ ନିୟମିତ ଖେଳ ଶ‌ିଖାନ୍ତି, ସେମାନଙ୍କୁ ନେଇ ଡ୍ରିଲ କରାନ୍ତି । ଆଉ ସ୍କୁଲ ବେଳେ ପିଲାଙ୍କଠୁଁ ରହସ୍ୟ ଉପନ୍ୟାସ ସଙ୍ଗ୍ରହ କରିନେଇ ବସି ପଢ଼ନ୍ତି । ସବୁବେଳେ ପିଲାଙ୍କୁ ଶିଖାନ୍ତି ଫାଉଲ ଖେଳ ନଖେଳିବା ପାଇଁ । ପିଲାଏ ଖେଳିବାକୁ ଗଲେ ଶିକ୍ଷକଙ୍କର ପଦରଜ ସଙ୍ଗ୍ରହ କରିନେଇ ଯାଆନ୍ତି । 

ସ୍କୁଲର ଅଫିସ ଆଗରେ ଥିଲା ଗୋଟାଏ ଅତିକାୟ ନାଗେଶ୍ୱର ଗଛ । ହତା ଭିତରେ ହେଡ଼ମାଷ୍ଟ୍ରଙ୍କର ରହିବା ନିମନ୍ତେ ବସାର ବ୍ୟବସ୍ଥା ହୋଇଥାଏ । ବସା ଭିତରେ ଗୋଟିଏ ଅଗଣା । ଅଗଣା ଭିତରେ ଯାଉଁଳି ଆମ୍ବ-ବେଲ ଗଛ । ସେହି ଆମ୍ବର ଛାଇରେ ଖରାଦିନେ ମଶାରି ପାରି ଶୋଇବାର ବ୍ୟବସ୍ଥା ହୁଏ । 

ସହକାର ଛାଇ ତଳର ଜୀବନ ବେଶୀ ଦିନ ତିଷ୍ଠି ରହିଲା ନାହିଁ । ସେଠି ରହୁଥିଲା ବେଳେ ନାନାଦି ଆମୋଦ ସହ ସୌରୀନ୍ଦ୍ର ବାବୁଙ୍କର ବନ୍ଧୁହାନି ମଧ୍ୟ ହେଲା । ଶେଷକୁ ବାରିପଦା ହାଇସ୍କୁଲୁରୁ ମାଟ୍ରିକ ପାସ କରି ଏମ୍. ପି. ସି. କଲେଜରେ ନାମ ଲେଖାଇଲେ  । ହେଲେ ତାହା ଅନ୍ୟ ଏକ କାହାଣୀ । 

ବି.ଦ୍ର.  ଏହି ଲେଖାଟି ସୌରୀନ୍ଦ୍ର ବାରିକଙ୍କର ଆତ୍ମଜୀବନୀ ‘ବାଟ ଚାଲୁ ଚାଲୁ’ରୁ ସଙ୍ଗୃହିତ । ବହିଟିର ପ୍ରଥମ ସଂସ୍କରଣ ଶ୍ରୀ ବାରିକଙ୍କର ଅବର୍ତ୍ତମାନରେ ୨୩ ଫେବୃଆରୀ ୨୦୧୮ରେ ଭୁବନେଶ୍ୱରସ୍ଥ ପ୍ରକାଶନ ସଂସ୍ଥା ସୃଜନଙ୍କ ଦ୍ୱାରା ପ୍ରକାଶ‌ିତ ।

Tuesday, July 5, 2022

Ayodhya

Bharat Majhi

Translated by Sailen Routray


Aragonite Crystal - Los Molinillos, Cuenca, Spain
(Size 4×3.6×3.5 cm, weight 100 g)
https://commons.wikimedia.org/JJ Harrison


We have not witnessed
a house of worship being destroyed.

We have just flown a few thousand miles
after cutting the wings of the birds 
in lieu of certain needs.
After having offered a hundred thousand bel leaves,
we have passed all the examinations in the world.

We had a heritage like the lost finger of Ekalavya,
that was given away as an offering.
Now we have filled a jar with blood,
and with that filled jar
we shall welcome the returning wings.

The shape of our happiness
dazzles the darkness.
We have finished building the hands
permanently joined in a salutation.
We are already staring at some loose scriptures.

Therefore dear sir, 
we have not witnessed
a house of worship being destroyed.

Note: Poet Bharat Majhi (born in 1972 in Kalahandi) works in an Odia language media house in Bhubaneswar. He has published nine volumes of poems in a poetic career spanning more than three decades. Amongst other recognitions, he has won the Bhubaneswar Book Fair Award in 2008 and the Sanskriti Award in 2004. 

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