[Reader-list] Independent research : Second posting

[rajaram bhadu]

Study of Cultural Transition in Urban Slums of Jaipur City
Second posting

As I stated earlier in my research proposal, Out of jaipur city's 
total population of 22,02,645 around 6,68,126 live in slum areas. In 
terms of percentage, the slums population comes to 30% living in 279 
scattered bastis. At present many slums situated within the city 
which seem like dirty spots on the beautiful skirt of city according 
to citizen's perception. Many slums situated on the periphery of the 
city which are concrete example of the marginalization of these 
people.

Once upon a time, many families of these slums were the part of the 
mainstream population of the city which came here due to some 
critical situations. Other type of people are migrated here from 
other cities/states to get job opportunities in this city. In both 
case people are derooted from their native place. Rajasthan faces 
famine frequently and this is fourth famine year. In this year 
problem is more acute. Naturally the number of immigrate people have 
increased. The footpaths and rain baseras (night-shelters) are 
overcrowded by the famine-ridden people, who gather early in the 
morning on the chokhaties (a type of labour-mandi/market) to get the 
job. The population of slums have increased due to the newcomers and 
the problem of unemployment become more complex in these days for 
slum-dwellers.

I have mentioned in the research proposal my general observation that 
the social structure of the slums is quite different from urban or 
rural societies. For example social hierchy and specific roles of the 
people are defined in rural social structure. The rural social 
structure have mechanism of social control and provides remedial 
measures to regulate deviations from social norms.

My visits in these slums confirmed above conception. The people who 
reside in these slums came from various areas and belong different 
casts, dialects and religions. They have not any common 
socio-cultural background. So they have their different customs, 
beliefs and value-structure. The social interaction in these slums 
motivates by certain factors. It is not governed by established 
social norms which are accepted by the majority of the people. So 
there is not any social discrimination exists here on the basis of 
the role of power and individual.

But a particular type of relationship emerged here among the people 
because they are living at same place in common situations. When they 
face any unfavorable situation or risk position in which they can 
loose their occupied land, they fight collectively and in united 
manner.

Last year, after declaration of Jaipur as 'heritage city', local 
administration shifted some slums on the name of the beautification 
under operation pink. At that time effected slum-dweller raised their 
voice collectively. Then they relocated outside city by the 
administration under rehabilitation scheme. Some slums are relocated 
at Paldi Meena, people who rehabilitated here, are till struggling 
for civic amenities. Paldi Meena is my another research site. I will 
discuss on this site in my next posting.

Otherwise, after a time period, stability takes place in slum and any 
type of social system starts to emerging. My First research site 
Manoharpura is an example of this type. Manoharpura established in 
1989, 280 families were shifted over here from Jalebi Chowk which is 
the heart of the old city. At that place Janata market – a posh 
market - exists at present. When families shifted here, it was a 
pasture land beside a drain (Ganda Nala). Only three-four huts of 
Kalbelia (Snake-Charmers) families were here before new comer 
families. Now kalbalia families have increased. Raisa (60), a dai 
(midwife) by profession told me that they did fight long time to get 
settled here. Some dominating people of nearby village try to throw 
him from this place. Then they called city corporation and JDA for 
help and filed a case in supreme court.

Raisa told that in those days Gundas (goons) and police persons 
harassed their bahu-betis (women of the family). They contacted a 
women organization and seek help in this matter. After normalizing 
the situation, some other families also came here to reside.

Manoharpura basti situated between the Gandhinagar railway station 
and sanganer airport. It is surrounded by planned colonies. Circular 
road alongside with this basti. In this basti, the residents are 
Balmiki, Bairwa, Raiger, Kalbelia, Banjara and Balai Families. A Few 
newly immigrant families from Bengal and Madras also reside here. 
Bairwas, Raigers and Balais are equal according to the cast- 
hierarchy, like this Banjaras and Kalbelias are have same status 
whenever Balmikis (Bhangis) are at the lowest level in the cast 
system. These all castes are avarn (untouchable) according to the 
hindu caste system. Caste is the primary social unit in the basti. A 
Balmiki women dropped out their three children from Govt. school, 
bachchon se chiuachant Karte the, pani nahin peene dete the, bachhe 
pyase rahte they. (The teacher and children of the Govt. School 
discriminated her children as untouchable, forbidden drinking water, 
children suffered thirst in the school so she dropped out her 
children from the school.)

Govt. School located at some distance from the basti, there are also 
two private schools, one Jashala and Anganwadi center. In Bairwa 
community some people are Govt. Servant, most of them fourth class 
and others are labourers. Raigers engaged in their traditional work 
of leather processing. But young generation of Raiger community 
engaged in different manual jobs. Young group of Kalbalias formed a 
band and playing it in marriage ceremonies for earning. Muslim 
community engaged in iron works and kabada karobar (recycling). Some 
people from Balmikis are working in corporation as sweeper other 
engaged in different occupation. Many persons of the basti are 
rikshaw pullers. Most houses are actually thatch roofed excluding 
some brick-houses.

The children and adolescents of basti used to scrap-picking. The 
woman Maina told Jindgi bhar pinni bini, shadi ho gayi, bachche ho 
gaye. A large number of basti women are working in nearby colonies as 
kamwalis (House worker). The use of liquor is very common in this 
basti. One English and one deshi (local) wine shop situated at the 
basti bus-stand. Some groups of the people may be seen involved in 
gambling. The husband of Sharifan (48, muslim women) divorced her and 
did second marriage. Now Sharifan lived with her five children three 
girls and two boys. Whole family is depend on crap pickerning. On the 
schooling of her children Sharifan argues-paisa nahin hai, school 
jayenge to Khayenge Kya?

The cultural forms, pattern and processes are not visible on the 
surface of social life in the slums. Many of these manifests in some 
special occasions and in the particular situations. Monoharpura Basti 
constituted a development committee in which local councilor is very 
interested. In last days chief minister allotted land patta's to the 
basti residents. Two temples are shining in the basti between the 
jhuggis. There are so many cassette shops in the basti, cassette 
recording facilities are also available at these shops. Everybody can 
hire a VCR from these shops. Film posters are displayed on a 
particular hoarding at bus stand.