CHAPTER - VI

WOMEN AIM) WEAKER SECTIONS IN GRAM SABHAS

6.1 INTRODUCTION

The weaker sections are all those classes and groups who are today

in search of an identity, recurity and basic amenities of life. One of the

major objectives of Panchayati Raj as envisaged in the constitution is to use

these institutions for meting out social justice, a goal which has particular

relevance for women, and members of Scheduled Castes and Scheduled

Tribes. They are the powerless and resourceless people and therefore,

victims of oppression and'e~~loitation. In Indian villages, people were and

still are organised in a rigid hierarchical social order. The notion of

hierarchy, which is inbuilt in to the caste system, is based on the religious

principle of purity and pollution.'

The principle of p~uity and pollution governed the structural distance

between the castes in a hierarchical order in which Brahmins are on the top

and the untouchables at the bottom. E.R Leach rightly points out, " A Caste

can only be recognised in contrast to other castes with which its members

are closely involved in a network of economic, political and ritual

relationship"'. Each specific caste had a distinct functional role in the

traditional Indian society. The distinctive aspect of a caste is its

exclusiveness and its separate identity.

Women constitute about half of India's population. Women have

been an integral part of the social structure not only because of their

importance in the reproduction and caring of human race but also by virtue

of their significant contribution to socio-economic progress. Despite this,

women have been subjected to discrimination because of the gender-bias

prevalent in the social outlook and social practices resulting in its

transference to all spheres. Women have been playing a crucial role in the

development process since the early stages of civilized life. There is a

widespread view among the scholars that the best way to judge a nation's

progress is to fid out the status of its women. While women in urban areas

are a disadvantaged group and gradually they are identifying new horizons

of equality, in rural situations; they are victims of serious social and

economic exploitation. Women's needs such as education, nourishment

and health care are ignored and her share in fhits of labour not recognised.

Though they put in more hours of work in economically productive

activities, they have no control over incomes or properties. Women have no

ownership or legal control over productive resources, which are the real

base of power. In rural areas, the household as well as accompanying

productive work of the woman is never recognised.

The place of rural women in India in social, economic and political

spheres is more distressing than that of their urban counterparts. Although

the rural women have been contributing significantly to the social and

economic progress of the country, their participation in development

programmes has not been encouraging. Whatever little place there is for

rural women in development programmes, is in the form of passive

beneficiaries of rather than active contributors to development. Politically

speaking the rural women remain largely inactive and indifferent due to

various socio-economic constraints. Political participation of rural women

in political organisations like political parties as candidates for some elected

positions, as campaigners, etc. has been very disproportionate compared to

their size in the population. Therefore rural women remain at the periphety

of political and development processes.

While women participated actively in large numbers in the fieedom r struggle and social movements in the pre-independence era, thereafter, their

participation steadily came down. Even in the Panchayats where women

had a specific quota of membership, their active participation is constrained

by a number of socio-economic factors. In the beginning, when Panchayati

Raj was introduced in India, very few women members were elected to the

Panchayats. Even the Ball~antrai Mehta Study Team recommended that in

evety Panchayat there should be two women who are interested in work

among women and children as co-opted membem3

The socio-religious institutions impose several restrictions on

women, especially on their participation in spheres outside their homes. A

vast majority of women, especially the rural women, are illiterate and are

not aware of their rights and responsibilities under the laws of the land.

This makes women ill equipped to become active participants in the

political process. Organisational mobilization is especially important for

the vulnerable sections like women. The step to enhance the participation

of women must be an integral part of the democratic process, which would

strengthen the quality of civic life. Since decentralisation has been

recognised as a means to ensure democratic functioning and decision

making in a vast country like India, with the bulk of its population still

living in rural areas, empowerment of women through Panchayati Raj

assumes importance. Therefore the recent Constitutional Amendment

prescribing a structural form of decentralised governance and decision-

making ribt ly emphasises statutory participation of women in bodies like

the Gram Sabha.

The Scheduled Casle, called by Mahatma Gandh as Harijans, belong

to the lowest rungs of the Indian stratification system. The disabilities

imposed upon them by the privileged castes of the society covered the

whole gamut of economic, social, political and cultural spheres. The

situation of the Scheduled Castes is the result of economic exploitation and

deprivation and structured and organised inequality, in its extreme form

spread over several centun es.

The ideals enumerated in the Preamble of our Constitution are of

great significance to the Scheduled Castes and Scheduled ~ r i b e s . ~ Article

46 mandatorily requires the state to promote with special care the

educational and economic interests of the weaker sections of the people, in

particular the Scheduled Castes and Scheduled Tribes, and to protect them

from social injustice and all forms of exploitation. Besides the above

Directive Principles, there are other specific provisions in the Constitution

for promoting and safeparding the interests of the Scheduled Castes and

Scheduled Tribes, such as Articles 15, 16(iv), 17, 19(5), 29, 164, 244, 275,

330, 332, 334, 335, 338, 339, 341 and 342.5 These provisions relate to

prohibition of discrimination, reservation in appointments, abolition of

untouchability, administration and control of tribal areas, reservation of

seats in the Houses of Parliament, appointment of a special officer,

appointment of a commission, notification of lists of Scheduled Castes and

scheduled Tribes etc.

Though the legislations governing the Panchayati Raj Institutions in

the State and Union Territories include safeguards to protect the interests of

the Scheduled Castes and Scheduled Tribes, their involvement in the

democratic processes and in decision-making for development activities has

been m a r p a l owing to their vulnerable position in the social and economic

hierarchy of the rural areas. A list of 29 items has been added to the 1 lth

Schedule of the Constitution to be entrusted to the Panchayat. One of the

items (No.27) is related to the welfare of the weaker sections and in

particular, the Scheduled Castes and Scheduled Tribes.

6.2. WOMEN AND WEAKER SECTIONS IN KERALA

A new opportunity for the participation of women in local self-

government has come about with the introduction of the 73rd Constitutional

Amendment Act. The Act has been proclaimed as the single most

important measwe to draw women into the political process and into

leadership positions in the three-tier system of Panchayati Raj. The 73rd

Constitutional Amendment Act has increased the representation of women

in Panchayats. The Act further provides that not less than one-third of the

total number of chairpersons in the Panchayats at each level shall be

reserved for women. Significantly, with this provision, nearly 7.95 lakh

women will be represented in the Panchayats. With election t h g place to

r three-tier Panchayati Raj system, many women along with about 50000

Panchayat Members of Weaker sections, are bound to give a totally new

look to the functioning of Panchayati Raj system and the villages.6

Women in Kerala are perhaps better in many respects than women in

other states in India. Thehp position is unique in terms of demographic and

other status indicators especially in the areas of education and health.

Table 6.1

Status of Women in Kerala & India

Source: census report 1990-91

Female Literacy rate in Kerala is the highest (87%) against the all

India average of 39 per cent. Kerala is the only state with a sex ratio

favourable to women. It is 1036 in Kerala against the all India figure of 1

929. Female life expectancy is the highest in Kerala at 71 years whereas it

is only 65 for all India. The mean age at marriage for women in Kerala is

21 while it is low infant mortality rate at 21 for every thousand. The figure

for all India is 94. Birth rate has come down to 19, all India average is as

high as 30.5. The above statistics reveal that women in Kerala have

benefited much in areas of health and education.

According to 1991 Census, the work participation rate for women in

Kerala is only 23.36, while the corresponding figure all-India was 19.8.

Industrial classification of workers shows that 43.6 per cent of the total

working women in Kerala are employed as agricultural labourers and only 5

per cent are actual cultivators compared to 46.2 per cent and 33.2 per cent

respectively for all India. However, employment in the organised sector

including public and pnvate sectors shows that women in Kerala have

better hold than their counterparts elsewhere. During 19801s, out of the total

workers in the organised sector in Kerala, women accounted for 34.7 per

cent whereas it was only 12.9for the country as a whole. The higher

representation of women in the organised sector can be attributed to their

advancement in the educittional front.

Though women are seen coming out of their homes to take up jobs, it

only adds to their stress and household work. Women themselves tend to

limit their horizon and their role as supportive and secondary to that of men.

Proper awareness and motivation intended to achieve attitudinal change in

both men and wome? alike is required.

During the Second, Third and Fourth plan periods, women's

development activities were confined to setting up of social

welfarelextension projects for the establishment of feeding centres, care

homes, rescue homes, shelters, family and child welfare centres, Kshema

Kendras with creches attached to them, working women's hostels, Abala

Mandirs etc. It was noted that the number of units started were very few

and could not touch even the fringe of the problem. During the Fifth Plan,

some programmes for creating employment opportunities were started in

the social Welfare Department, Department of Industries and Rural

285

Development. These Programmes continued in the sixth and Seventh Plan

also. These three Depmments undertake the major proportion of the

welfareldevelopment programmes for women. A Women's Development

Corporation was established in 1988 for socio - economic development of

women by organising projects and programmes for education, training, self

employment etc.

Of the Scheduled Castes of Kerala, most are Pulayas. Pulayas are

generally agricultural workers. They were once considered as slaves by the

landlords. But today they are free from slavery. But economically and

socially, they are poor. Kerala Pulaya Maha Sabha, an organisation of

Pulayas is quite active. It is observable that all the Scheduled Castes

especially Pulayas suffer social stagnation in different ways. In the case of

residence, the Pulayas arc: segregated and are living in certain comers of

human habitatioq.

The Scheduled Caste population of Kerala is 28.87 lakhs, which

accounts for 9.9 per cent of the state total population. The proportion of the

Scheduled Caste populaiion to total district population is highest in

Palakkad District (15.9%) and lowest in Kannur District (4.1%)). Literacy

rate of ~cheduled'castes is 69 per cent. The average size of Scheduled

Caste household is 4.9 compared to 5.3 for general population. There are

1029 females for 1000 niales among the Scheduled Castes compared to

1036 females for 1000 males for general population.7

Scheduled Tribe population of 3.20 lakhs (1991 census) constitutes

1.1% of the total population in the state. There are 996 females per 1000

males among the Scheduled Tribes. The total number of tribal households

is 69,44 1. The highest number of tribal households is in Wayanad District

(23,287), followed by Idukki (11,516). The lowest number of tribal

households is in Alappuzha District (651). Of the total Scheduled Tribe

population, 35.8% are in Wayanad followed by Idukki (15.6%)

Palakkad(l1Y0) and Kasargod (9.1%)). The lowest proportion of tribal

population is in Alappuzha District ( 0 . 9 ) . Of the total Scheduled Tribes

21,536 are cultivators and 71,720 are agricultural labourers. The number of

Scheduled Tribe main workers is 1.29 lakhs and marginal workers 0.18

lakh. There are about 1.7 lakh non workers among the Scheduled ~ribes.*

The tribal communities with pre-agricultural stage of development and very

low literacy rate are recognised as primitive tribes by Govenunent of India.

~ c c o r d i n ~ l ~ , Cholanaikans, Kattunaikans, Kurumbas, Kadars have been

identified as primitive trnbes in Kerala and they constitute nearly 4.8% of

the total Scheduled Tribe population in the state.g

Women in Kerala get married at a later age compared to other states

in India. The mean age at marriage was 17.1 years in 1901 in Kerala. This

has reached 2 1 years in 199 1 whereas the compounding age in all India was

13.2 years in 1901 and 21 years in 1991."

The number of female-headed households is on the increase in the

state. Of the total 5.5 million households in the state 19.37 per cent are

287

headed by women according to the 1991 census is only 8.0 per cent for the

whole country. The percentage was 16.45 per cent in 1961- showing a

steady increase in the number of women-headed households in recent years.

Similarly the number of widows in the state is swelling. 1111981, 52 percent

of women in the age group of 60-64 were widows.

The recent years have witnessed a spurt in the growth of atrocities on

women in Kerala, particularly since the beginning of the Nineties. All types

of atrocities on women have registered an unprecedented growth during this

period. Crime against women in Kerala has increased two and a half fold in

1996 over the year 1991. Rape is the most frequently committed form of

crime. The number of rape cases reported in 1991 was 197. By 1996, the

number had risen to 370, an increase of 88 per cent during a short span of

five years. The age-wise distribution of rape-victims testifies to this.'' The

number of victims below the age of 10 years and between the age of 10 and I

16 years are also significant. 12

The impression one gets from all these facts is that the special

position the state enjoys in the country does not augur well for the women

in the state. It has to go a long way before it eliminates gender bias, gender

discrimination and exploitation. Efforts will have to be continued to

sensitise the men folk to (cause a change in their attitude towards women.

6.3 WOMEN AND POLITICAL PARTICIPATION

Women have always operated within the parameters determined by

tradition wherein reasonrng about their economic independence or political

participation is not entertained. Political participation, according to Sidney

Verba and others, refers to the acts being intended to influence the

behaviour of those who have such decisional powers"'3. Women are

generally left on the periphery of the political process and political

participation is at the most con£ined to voting or capturing a few positions

of power.

Political parties who are sincerely interested in seeing women take

an active part in politic:; ought to begin by activising their women's fronts

at all levels, and by recruiting more women at the decision-making levels in

their respective parties. h recent years a number of women have emerged in

I the public arena at the state, district, and local level through their work with

non-governmental organisations. However there are very few among non-

governmental activists who have the capability to take on the challenge of

electoral politics.

Political participation of women members was assessed in terms of

political awareness, political linkage and participation in political activities.

The sentiment in favour of women being active in politics is not new.

Women's right to equal political participation, including their right to vote,

was accepted very gracefully in India much earlier than most western

societies conceded to this demand. Mahatma Gandhi played a crucial role

289

in creating a favourable atmosphere for women's participation in the

freedom struggle by insistmg that this struggle for women's equality was an

integral part of the movement for swaraj.14 Women's participation in

politics enhanced dramatically in the 1930's and 1940's. In the 1952

election the congress party had only 14 women members elected to

parliament. Women's long years of involvement in social and political

work, running educational institutions and so on, would have given them

the requisite training and experience to be effective parliamentarians.

During 1930's and 1940's there were more women leaders at all levels in

the congress party alone than are found today in all the parties put together.

The highest ever representation of women in parliament was 7.9 percent in

1984.

Mahatma Gandhi did not encourage women to compete for power,

but wanted them to enter public life as seltless, devoted social workers to

undertake the crucial task of social reconstruction. He wanted women to

cleanse politics, to fernitrise it by bringing in the spirit of selfless sacrifice

rather than compete with men in power-grabbing and thus prove their moral

superiority even in the realm of politics. In Gandhi's view "Woman is the

embodiment of sacrifice and her advent to public life should, therefore,

result in purifying it, in restraining unbridled ambition and accumulation of

property".1s It was given to women to "teach the art of peace to the

waning world thirsting for that nectar".I6

Though the political participation of women in terms of their voting

behaviour has increased, their representation in the national and state

legislatures has inexorably gone down. As an inevitable consequence of the

invisibility of women at decision making fora, the concerns of women and

their fundamental needs are never adequately articulated. It was for this

very reason that the UN Commission on the Status of women recommended

in 1990 that a critical 30 per cent participation threshold be regarded as the

minimum for decision-making positions at the national level. It was

recognised that when women's representation is small, their voices are not

heard, and they are often obliged to make compromise.

Women of Backward castes are not allowed a presence in political

spaces at the village level and their status is among the lowest in the

country. Low female participation is even more true of Scheduled Castes

and Scheduled Tribe parties For example, The Jharkhand Mukti Morcha - a party of Tribals from C:hota Nagpur area has not allowed even one woman

leader.

The reservation of seats in state legislatures and Parliament will

produce a similar situation. Even though there will be no bar on women

standing fiom general constituencies, it is highly unlikely that women will

be given tickets to contest general constituencies. At the Panchayat level, in

most States, women are not being allowed to contest from general

constituencies, which are assumed to be resewed for men. In Legislatures,

it will be much harder for women to secure tickets beyond the stipulated

quota because of the far more intense competition for these seats from male

aspirants.

6.4 WOMEN AND WEAKER SECTIONS IN PANCHAYATI RAJ INSTITUTIONS

Women who enjoy an equal status with men in the Constitution of

India, are not able to exercise that equality in letter and spirit keeping in

view the fifty years of the history of the Indian Republic. The interpretation

of social and cultural factors over the centuries depressed their status

socially and economically - depriving them opportunities for development

participation and management. They formed the majority of the illiterate,

low paid or unpaid servants of the society and family with no opinion of

their own. They also became object of oppression or of welfare.

The reservation of seats provided for by the 73rd or 74th

Amendments to the Constitution is to pull women from the "Back rows"

and place them in bodies that are to manage the resources and govern the

community. This is seen as a very effective form of empowering the

women as also the Scheduled Castes and Scheduled Tribes.

It has been observed that there are two kinds of situations coming up

in the matter of representation of women. One is the choice of women from

politically influential families in the Panchayats, without looking at the

merit of the individual. This was largely the case where women were being

coopted to fill the quota for women members. Many are inclined to believe

that the seats reserved for women may largely be occupied by women

whose families are influe~~tial. The experience has also shown that the

husbands of many women Panchayat members enjoy certain position in the

society. This also may be the reason for the coming of some women to take

up positions in the local administration. They also get help from their

husbands to perform the activities of the Panchayat. They are able to

articulate the needs of women in the Panchayat and effectively participate in

local administration.

The second kind of situation refers to women who have been in

leading positions like Presidents of Mahila Samajams or in any kind of

women group activity such as working with non-governmental

organisations working a:; Anganwadi workers, teachers or in any other

position of similar kind in the local community. They have found access to

Panchayat membership and come through elections. This exposure and

membership has played a significant part in their getting a candidature and

thereafter in winning the election. The last Panchayat elections held in

Kerala brought a sigmficant number of women to the Panchayats from

leaders of women's groups, teachers and Anganwadi workers. Some of

them reached the position of Panchayat President also.

The present strength of women Panchayat members in Kerala is

3867. The total number of women members in the Panchayats of Kerala is

given in the following table.

Table 6.2

Total Women Members in Panchayats of Kerala (Diistrict wise)

I District I Women Panchayat Members (Nos.) I

I Kollam I 3 02 I

Kottayam 278

181

( Kozhikode I 311 1

I Kasargod I 151 I

Wayanad 98

3 14

The experiences show that certain forces are at work against

) Grand Total

participation of women in our communities. The old prejudices and

3887

hostility of the males against the females surface when it comes to issues of

Source: Panchayats in Kerala (Malayalam), Govemnrent ofKerala, Tniruvananfhapuram, 1998.

sharing power. There have been also extreme cases of persecution and

suppression by the males leading to the extreme step of committing suicide

as in the case of a female member of Naranammuzhi Panchayat in

Pathanamthitta district, who killed herself to escape from the cruelty of her

husband.I7

Considering that Scheduled Castes and Scheduled Tribe women as

generally less literate, and more deprived, greater efforts would need to be

made for motivating and d.eveloping the women in these groups who have

hitherto had no access to leadership positions. Scheduled Caste women

face double deprivation-as a woman and as a member of the lowliest of all

castes.

6.5 WOMEN IN THE DISTRICT OF KOTTAYAM

Female literacy, health and employment opportunities are the

important fields that measure the standard of living of a society and in fact

these are the fields that keep or- women backward in society.

Although the sex ratio is favourable, the number of girls below the age of 6

is decreasing relative to that of boys in many Panchayats. The reason for

the economic development and better living conditions of the people of

many Panchayats in the district is due to the involvement of females in the

nursing profession and their emigration to the Middle East, US and Europe

in the recent decades.

education, it does not seen to have helped in increasing the status of women

Table 6.3

Status of Wonlsn in Kerala and Kottayam District

in the district, as in the rest of Kerala. The number of women working in

the offices is quite high in the district. The number of female teachers and

Kerala

290.99 (lakhs)

148.09 (lakhs)

1036

87

21 years

23.36 %

7 1

Sex Ratio (per 1000 males)

Female literacy

M& age at Mru~iage

6 Work participation rate

Life expectancy

nurses is also high in Kottayam. It is a fact that there is no woman Member I

Source: Census Report, 1991.

Although the district has recorded commendable gains in literacy and

Kottayam District

18.252(lakhs)

9.154 (lakhs)

1003

95.72

21.9 years

24.5 %

71.5

of Legislative Assembly or Member of Parliament from the district.

In 1971-81 period the growth rate of population in the District was

10.29 per cent and durir~g 1981-91, it was 7.70 per cent. Though, during

1981-91 period the growth rate of females is more than that of males in the

district, in 36 Panchayats the reverse has taken place.

Among the blocks, Ettumanoor, Uzhavoor, Erattupetta and

Kanjirappally have 1e:ss females than other blocks. Among the

municipalities, Pala has the lowest number of females. Girls below the age

of six are very low in Aymanam Panchayat of Ettumanoor block But it is

noted that in Aymanam Par~chayat, the number of females is more than the

number of males. Among the municipalities, Kottayam has the lowest

number of girls below the age of six. It is identified that though the number

of females is less in the Panchayats of Mutholy, Thalappalam and

Thalanadu, there is high growth rate in the population of girls below the age

of six.

Regarding literacy, !25 per cent women attained literacy in Pampady,

Pallom, Madappally and Vazhoor blocks. Vaikom block has attained only

88.2 per cent literacy.

Table 6.4

Women Teachers in the Schools

Female Teachers Teachers(Tota1)

1990-9 1 8288 12487 66.39 Source: Development Report of the District Panchayat, Kottayam, 1997-98.

During 1986-87 period, 63.9 per cent of the teachers were females

(8614) in the district. During 1990-91 period it was 66.3 per cent. This

shows that women benefited more by the opportunities for employment in

the educational sector.

Table 6.5

Rate of Work I'articipation of Women in the District

Source: Development Report of District Panchayat, 1997-98.

The high rate of female workers is seen in Vaikom block (32.9%)

and the low rate is found in Vazhoor block. Regarding Panchayats, the high

rate of female workers is seen in Thalayazham Panchayat (36.6%) and the

lower proportion of fema1,e workers is in Erattupetta Panchayat. The

Udayanapuram Panchayat has the highest female work participation (2853

person) and the lowest is in 'fialanad Panchayat (298 persons).

Table 6.6

Industrial Units for Women in the District

7 I Photostat. I 17 1

No.

1

2

3

4

5

6

Industry

Readymade Garments

Rubber Products

Book Binding Press

Food Products

Rice Mills

Tailoring Centers

Plastic Works

Beautv Parlor

According to the Development Report of District Panchayat, there

No. of Units

147

98

60

51

27

18

13

12 I ;: Radio Assembling

Candle

Lamps

Total

are 462 industrial units in the district. They manufacturelundertake services

5

10

4

462

like Readymade Garments, Rubber Products, Book Binding Press, Food

Source: develop men^ Report of District Pan~hayat, Kottayam, 1997-98.

Products, Rice Mills, Tailoring Centers, Photostat, Plastic Works, Beauty

Parlour, Radio Assembling, Candle Making etc. Out of 462 units,

Readymade Garments constitutes the highest number. Many Panchayats

prepared this scheme as the part of the peoples planning programme in the

district. Many women got opportunity for employment in these units.

Rubber Products units occupy the second place. It is a peculiar feature of

the Kottayam district that a major portion of the land area is used for rubber

plantation.

Women are facing many problems such as lack of training in

employment, lack of nutritious food, lack of awareness of laws regarding

women's welfare and protection fiom atrocities, inefficiency in leadership,

lack of marketing facilities, non availability of loans, lack of employment

opportunity for widows and handicapped, less number of old age homes,

orphanages, and day tire centres, the discrimination, exploitation and

oppression that they face in society and the inequality in the payment of

equal work.

Women from all walks of life should participate in Gram Sabha

meetings inorder to represent their voice and needs before the Gram Sabha. I

Women should take initxative to prepare schemes which solve the crucial

problems of women of that locality. It is seen that in most of the Gram

Sabhas educated women are not participating. Ayalkkoottam should be a

training ground for women to participate in social and political activities.

Through Ayalkkoottam, women can form self help groups which direct

them towards small savings and economic independence.

The following diagrams reveal that the high rate of participation of

women contribute to the overall participation. The last two Gram Sabha of

Kumarakom, Maravanthuruthu and Vazhappally Panchayats clearly show

that the number of women participants exceeded men.

Regarding Kumarakom Panchayat, of the six Gram Sabha meetings

women exceeded men in iwo. The highest participation of women(2 1.06%)

is seen in Kumarakom Panchayat in the forth Gram Sabha meetings. But

the rate of participation of men is 16.36 per cent. But there is marked

difference in the sixth Gram Sabha meetings. It is observed that in

Kumarakom Panchayat people who can contribute in terms of idea, are not

participated in Gram Sabhas. Even though neighbourhood groups

important elements in the People's Planning process in Kumarakom

Panchayat, there is no considerable increase in the rate of participation. In

this Panchayat neighbourhood groups were formed in 1996. These groups

are formed as basic units, which facilitate the functioning of the Panchayat

development society. In all, 90 neighbourhood groups were formed from I

4502 households. In Gram Sabhas majority of the women are passive

listeners. They said that they have no fieedom to say something about

needs as they are prevented from asking questions and seeking

informations. Kumarako~n Panchayat has been under the control of Left

Democratic Front for marly years. There is no effective opposition there.

Of the ten Panchayat members, nine have Communist Party of India

(Marxist) affiliations. Some other factors which are seen in the Panchayat

are that some Panchayat members especially women have not yet

understood the relevance of neighbourhood groups and the achvlhes of

Gram Sabhas. Members of rich households do not participate in either

neighbourhood groups or in Gram Sabhas. Figure 6.1 shows ups and downs

in the level of participation.

Figure 6.1

Participation o f Men and Wmen in Gram Sabbas of Kumarakom Panchayat

Female m I II 111 N V VI

Gram Sabha Meetings

The data shows that in Maravanthuruthu Panchayat, of the 6 Gram

Sabhas participation of women was high in 4 Gram Sabhas. From the

discussions with Panchayat members and focus groups it is understood that

Maravanthuruth Panchayat formed neighbourhood groups and self help

groups. This may attribute to higher participation of women. It was also

seen that they implemented some projects related to People's Planning with

the cooperation of people. Figure 6.2 reveals that there is variation between

the participation of men ,and women. Maravanthuruthu Panchayat was the

first in the District regarding participation in the Special Gram Sabhas. It is

seen that the high rate of the participation of women contribute to over all

participation. Even though there is decline in the participation of both men

and women, 8.68 percent of females participated in the sixth Gram Sabha,

which exceeded the level of male participation.

Figure 6.2

Participation of Men and Women in Gram Sabhas of Maravanthuruthu Panchayat

I II 111 N V Vl Gram Sabha Meetings

f

In Vazhappally Panchayat participation of women is high in three

Gram Sabhas. It is 50 in percentage terms. The average participation of

women in each Gram Sabha is reflected in the following diagram. The

highest participation of women is seen in the third Gram Sabha meeting.

Even though there is comparatively high rate of participation there is no

wide variation between the rate of participation of males and females except

in the 2nd Gram Sabha. It is observed that in one Gram Sabha the

Panchayat members did not encourage women to give their names as

beneficiaries.

303

Three Panchayat members agreed that they did not do any thing to

bring the Scheduled Castes and Scheduled Tribes in Gram Sabhas. During

field visits, people of one colony complained that they were not informed

about convening of Gram Sabha and selection of beneficiaries. But the

increase in the rate of participation of women may be due to self help

groups formed in the Panchayat. Because of the lack of publicity and

awareness programmes women could not understand the need and

usefulness of self help groups in the beginning. They expressed that they

had doubt about such groups and could not trust the conveners. Later they

solved this problem with the help of the conveners.

Figure 6 3

Participation of Men and Women in Gram Sabhas of 'Vazhappally Panchayat

I II 111 N V Vl

Gram Sabha Meetings

I

Although the parbcipation is quantitatively high, there is not much

16 14

m 12

g I 0 - w Male 8

$ 6 1 Female a

4 2 0

quality in participation. It is observed that women and weaker sections in

the Gram Sabhas are not able to identify the needs of the ward or

3 04

Panchayat. Often the: groups, which discuss women's welfare and

Scheduled Castes and Scheduled Tribes welfare, are confined only to them.

So there is the need of a facilitator in these groups

6.6 SCHEDULED CASTES AND SCHEDULED TRIBES IN THE DISTRICT

According to the 1991 Census there are 1,35,876 (7.43%) Scheduled

Castes and 17,996 (0.98%) Scheduled Tribes in the district of Kottayam. It

is also found that 91.9 per cent of the Scheduled Caste population and 98.6

per cent of the Scheduled Tribe population live in the rural areas of the

district.

Table 6.7

Scheduled Castes and Scheduled Tribes in the District (Block wise distribution)

Scheduled Castes I Scheduled Tribes Block I Number I YO I Number I YO 1

2 1 Etturnanoor 1 9174 1 7.35 1 370 1 2.08 1 1

Kanjirappally 21613 17.31 5443 30.66

16740 13.4 3 12 1.75

I Erattupetta

9 1 Uzhavoor / 7039 1 5.64 1 308 1 1.73 1

6

10 1 Vaikom / 13601 1 10.89 1 233 1 1.31 1

4337

Madappally

3.74

11 I Vazhoor

200 10

Total

8463

9064

47.68

16.03

iource: Census Report 1991 124813

7.26

519

100.00

2.92

352 1.98

17747 100.00

Majority of the tribals belong to Malayaraya community. The

Scheduled Tribes in the district is concentrated in the high land regions

bordering on the districts of Pathanamthitta and Idukki.

Table 6.8

Panchayat wise Distribution of Scheduled Castes and Schedules Tribes

Gram Panchayats Population Population Gram Panchayats ~[Numher) (Number)

Scheduled Castes

2501 - 3000 151 - 180 1

Above 180 12

Scheduled Tribes

According to 1991 Census, Mundakkayam Panchayat has the highest

Above 4000

number of (6780 persclns) Scheduled Castes while Erattupetta has the

lowest number (138 pensons). The highest number of Scheduled Tribes is

4

in Moonnilavu Panchayat. Kidangoor Panchayat has no tribal population at

The majority of the Scheduled Castes and Scheduled Tribes are

--

below the poverty line. They have higher rate of work participation. Most

--

of them are working in the agricultural sector as laboures. This excessive

dependence in the primary sector itself is indicative of the backwardness of

this section of population. The statistical data from the supply office

reveals that 23,260 families of the Scheduled Castes and Scheduled Tribes

are getting ration subsidy 111 the district.

Table 6.9

Occupational Distribution of Scheduled Castes and Scheduled Tribes in the District

I Main Workers I 33.20 1 32.14 1 Occupation

Many of the workers in the traditional household industries belong to

the Scheduled Castes and Scheduled Tribe population. Some of them are

depending on the collection and selling of grass. Majority of the workers

Scheduled Castes(%)

Marginal Workers 2.91

63.89

engages in the artisan units of the district.

Scheduled Tribes (%)

2.7

65.16

Table 6.10

Source: C e m s Report 1991

Work Participation of Scheduled Castes and Scheduled Tribes in the District

Scheduled Castes ("h)

2.64

Scheduled Tribes (%)

21.63

2.

3.

Agricultural Labourers

Livestock, Forestry

57.48 27.61

11.07 21.50

I S1.Na. I Occupations Scheduled Castes

(Yo)

Small Scale Industry 3.63 2.65

Constriction work 3.63 4.06

1 7. 1 Trade & Commerce 1 3.00 1 4.06 1 ;: 1 Transport & Comm~~~cation 1 3.50 1 4.69 1 Other fields 13.60 12.97

Total 100.00 100.00

Source : Statistics for Planning, 1993

The above table shows that majority of the Scheduled Castes and

Scheduled Tribes is working under primary sector. Economic back

wardness, poor housing conditions, absence of basic amenities in houses,

unemployment especially among women, loss of traditional employment

avenues, general backwardness in education, lack of mobility into the

skilled labour market, poor health conditions, dormant condition of

Scheduled Castes and Scheduled Tribes, lack of awareness of available

programmes and exploitation by the middlemen etc, are problems faced by

the Scheduled Castes and Scheduled Tribes in the state, particularly in the

district. These problems were identified by the Panchayats during People's

Campaign and Gram Srlbha meetings. The severity of the commonly

identified problems vary from region to region within the district.

The Planning Board issued a set of guidelines for the utilisation of

funds under the Special Component Plan and Tribal Sub Plan. It was

recommended that the local bodies earmark 10 percent of the plan

assistance for projects meant for development of women. This was made

mandatory from 1998-1999 period onwards. Special care was also taken to

see that the task forces prepare projects with an integrated approach. But

absence of necessary land possession certificate with the beneficiaries was a

major challenge during implementation stage of the people's planning

programmes. So many of the Scheduled Castes and Scheduled Tribes could

not get the benefits of the plan schemes such as houses, latrines, agricultural

projects etc.

6.7 FIELD STUDY

Socio - Economic Profile of the Women Panchayat Members

The socio-economic profile of women ward members is assessed in

terms of age, marital status, religion, caste, education, family type and size

and annual household income.

I

In this chapter the study is confined to the women ward members in

the Gram Panchayats and women's participation and nonparticipation in

Gram Sabhas. Of the 100 Panchayat members 34 are women, of the 200

participants in gram Sabhas women constitute 50 per cent and of the 200

non participants also, women constitute 50 per cent.

Table 6.11

Age of the Women Panchayat Members

21-30 31-40 41-50

Female (32%) (50%)

51-60

4

(12%)

61-70

1

(3%)

Total

34

(100%)

Table 6.11 reveals the age of the women Panchayat members under

study. It is evident that women in the age group of 41 - 50 years had greater

(50%) representation in the Gram Panchayats. The next comes the age

group of 3 1 - 40 years (32:0/0).

The study reveals that the ideal age for women to take up political

offices is often when they experience relative freedom from familial

responsibilities like reproduction and nursing children. It also indicates that

women preferred such offices when they could combine together their

familial and political roles.

Table 6.12

Religion and Caste Composition of the Women Panchayat Members

Of the 34 women Panchayat members, 91 per cent is from the upper

castes. This includes Synan Christians and Nairs. Other Backward Castes

X'tian Hindu Muslim

1 Female

(65%) (32%) (3%)

constitute 9 per cent of the elected women representatives and none of them

All

34

(100%)

Caste

constitute Scheduled Castes or Scheduled Tribes. 65 per cent women

General

3 1

(91%)

Panchayat members belong to the Christian Community; 32 per cent

belongs to Hindus and 3 per cent to Muslims. In the earlier Panchayats

women and deprived sections of the society had only nominal

SCIST

- (0%)

OBC

3

(9%)

All

134

(100%)

representation; but due to reservation of seats their representation in the

Panchayats have increased manifold.

Table 6.13

Education and Caste Composition of the Women Representatives (Gram Panchayats)

High S.S.L,C. caste / School 1 1 Lz 1 Graduation Professionals I *I1 I

Table 3 reveals that, of the 34 women 4 (11.9%) have high school,

10 (29.4%) have S.S.L.C and 8(23.5%) have Pre - degree. Graduates I

account for 7(20.6%) of the representatives while professionals constitute

5(14.7%). This study also reveals that majority of the women members

covered in the present study come from upper caste families. This shows

that there is some association between caste and level of education. Thus

the inference drawn from ithe data is that educational attainment, to a great

extent, is influenced by caste status, that is, higher the caste, the higher the

educational attainment and vice - versa.

Forward

SCIST

8

(23.5%)

- -

7

(20.6%)

- -

5 (14.5%)

- -

3 1

(91%)

3 (9%)

-

Table 6.14

Family Occupatio~i of the Women Panchayat Members (Gram Panchayat)

1 . i6 1 2.9% I T i n e s s

House wives 76.5%

All 34 100.0%

Unemp1oyt:d

Agriculture

Labour

4 S e ~ c e

Table 4 reveals that :26 Women Panchayat members are housewives,

5 (14.7%) are working and none is engaged in agriculture. One female

Female

1

- 1

5

Panchayat member is a labourer, another member is unemployed and is

Percentage

2.9%

0.0%

20.0%

14.7%

involved in business. The occupational status shows that majority of the

women Panchayat members are not earning themselves and are financially

!dependent on their husbands. Since majority of them are housewives, they

have taken politics and public activities as an extension of their domestic

work.

Table 6.15 Family Income of the Women Panchayat Members

Annual Incomein Rupees 1 Number ,: 1 % 1 Below 30000 23.5%

30000-35000 32.4%

Total 34 100.0%

The annual income level is classified in to below 30000, 30000 -

35000, 35000 - 40000 and 40000 and above. In this 8(23.4%) Women

Panchayat Members Possessed only an income below 30000. The

respondents are largely cc~ncentrated in the annual income groups of 30000

- 35000 (32.4%) and 35000 - 400000 (29.4%). There are 5(14.7%) women

Panchayat members are having annual income of 40000 and above. Family

income is not an independent variable, as it largely depends on nature of

occupation in which they are engaged, the size of land holdings, the number

of eaming members and so on.

Most of the members belonging to the Christian Community are

dependent on their families. Their families possess land, ranging between 2

to 8 acres and a house. But some women Panchayat members of other

communities have independent earning as they are self-employed. Majority

of the women Panchayat members came fiom the cultivating families.

Table 6.16

Marital Status of Women Panchayat Members

Female (91.2%) (2.9%) (5.9%) 100.0%

As regards the marital status of the women Panchayat members in

the Gram Panchayat, 3 1(91.2%) are married, l(2.976) is unmarried and

2(5..9%) are widows. The majority of the women members belong to the

nuclear families each having 5 members and below. The study reveals that

only one Panchayat member is unmarried. It is observed that the widows

are more free to do their duties as Panchayat functionaries. The entry of

unmarried women to Pancllayati Raj Institutions are prevented due to some

reasons; It is understood from the discussions with women that unmarried

girls are not allowed by their parents to hold such posts. Another reason is

that girls would stake their marriage if before the marriage they indulge in

public activity.

Table 6.17

Experience as a Panchayat Member

1 1 I*: 1 znd? 3&? 1 T;;l 1 Female

(91.256) (8.8%) - 100.0%

Table 6.18

Political AflUation of Women Panchayat Members

I Political Parties I Number 1

Kerala Congress (J)

Kerala Congress (M)

Congress (I)

IUML

Janata Dal

The study reveals that 33 women Panchayat members have

membership in the leading political parties of the state, ie., Communist

Party of India(S), CPM(9), Congress 1(7), Keraia Congress(M) (8), Kerala

Congress(J) (Z), Muslim Jkague(1) and Janata Dal(1). Only one member

has no party affiliation. The majority of women Panchayat members are

found to have significant lelationship with their political parties. Young

educated women Panchayat members from economically better-off-

families irrespective of caste have higher level of political status. All except

one won the elections as party candidates by availing the reservation

provision extended to them. The study reveals that political status of

women members of the developed area is relatively higher than their

counterparts in the backward area.

Table 6.19

Women Panchayat Members' Awareness of the Structure and duties of Gram Sabhas

Number

Out of 34 women Panchayat members 14.7 per cent said that they

have only very little knowledge about the structure and duties of Gram

Sabha. 82.4 per cent said that they have satisfactory knowledge about

Percentage

Very little

Satisfactory

Thorough knowledge

Total

5

28

1

34

14.7%

82.4%

2.9%

100.0%

duties and structure of Gram Sabha. But only 1(2.9%) said that she had

thorough knowledge about duties and structure of the Gram Sabhas. The

implication is that majority of the women Panchayat members are aware of

the Gram Sabha in general. In Kerala, as part of people's planning

different kinds of training and orientation programmes were conducted at

Village, Block and District Panchayat levels. Besides these, Panchayat

members are getting good support and guidance &om their husbands. Some

women ward members whcl have affiliation to Marxist Party said that they

are getting help and orientation from the party. Now some women

Panchayat members are able to organise, address crowds, plan and

implement programmes on their own, boosting their morale and self-

confidence.

6.8 WOMEN'S PARTICIPATION IN GRAM SABHA MEETINGS I

It was pointed out that the Gram Sabha would not become an

effective agency for decision-making, unless the women members, who

represent about 50 percent of the total population, took active part in it. The

following table shows the eligible female members of ten Panchayats and

the total women participants in Gram Sabhas.

Table 6.20

Women's Participation in Gram Sabha Meetings (Attendance 1996-1998)

Eligible Total female Average Panehayats female Participants in six Average Percentage

Members Gram Sabhas Participation per G.Sabha

Ettumanoor 14595 3448 574.66 3.93 - 2182 363.66 4.46

Kanjirappally 13033 4717 786.16 6.03

Kmmakom 8172 4602 767.00 9.38

Maravanthumth 7748 5377 896.16 11.56

As per the table the i:o@ eligible women participants in Gram Sabhas

varies from 6085 to 14595. The highest number of female eligible

members is in Ettumanoor and the lowest in Pallickathodu Panchayat. The

highest average number (896.16) of women participants is in

Maravanthuruth Panchaytit. The average percentage of participation is

11.56 per cent. The table reveals that the number of eligible female

members in Maravanthuruth Panchayat is 7748 only. A ward that has less

number can sometimes ha\fe more participants in percentage terms and vice

versa. Ettumanoor Panchayat has the highest number (14595) of eligible

female voters. But the average number of female participants of six Gram

Sabhas is 574.66. Here the average percentage of participants is 3.93 only

and it is the lowest in the sample Panchayats.

There are many reasons for the above variations. It is observed that

fourteen wards of Ettumanoor Panchayat are spread over a wide area. Many

ward members were not able to go to every nook and comer of the

Panchayat. Many women who participated in the Gram Sabhas have had

experience of participation in .Mahila Samajams and community based

social organizations. It rs revealed &om a focus group discussions that

some Panchayat members met voters who are considered to be their

followers and supporters to enlist participation. In Ettumanoor Panchayat,

especially in urban areas, many live in rented houses since they do not

originally belong to the Panchayat. Many employees of Mahatma Gandhi

University, Medical College and various educational institutions live in

I Ettumanoor town and nearby places. These people are not at all interested

in Gram Sabha meetings since they do not have any permanent stake in the

Panchayat. Many are not informed about the convening of the Gram Sabha.

Absence of Ayalkkootta~ns, self help groups and women's organisations

were also responsible for lowest participation. On enquiry, it is understood

that women Panchayat members were not familiar with women's

organisations in the wards and the Panchayat as a whole.

It is evident ffonl the table and diagram that the second highest

participation of female:; is in Kumarakom Panchayat. The average

attendance is 9.38 percent. In Maravanthuruth and Kumarakom Panchayats

3 18

majority of the houses are constructed close to one another. This enables

the people, especially women to communicate to one another. Women

usually like to go together and participate in social activities and this

naturally increased the number of participants in Gram Sabha. Added to it is

the general poverty of these two Panchayats. When poverty and high

population density combines participation rate specially that of women is

found to be increase. The two Panchayats show the highest participation of

women.

In contrast, in Kanakari , Kanjirappally, Njeezhoor, Pallickathodu,

the situation is entirely different fiom Maravanthuruth and Kumarakam

Panchayats. The houses are constructed far apart and this resulted in lack of

communications to a certain extent. The participation of women was

considerably less in Pallickathodu and Kanakari Panchayats. The figures

are 4.19% and 4.46% respectively.

Table 6.20 shows that, compared to Kanakari and Pallickathodu

there is not much difference in Thidanadu Panchayat. The average

percentage of attendance is 5.22 per cent. Here, majority of the eligible

members in these Panchayats are above the poverty line.18 Maravanthuruth

and Kurnarakom Panchayats have 10 wards each. Out of ten, nine have

LDF affiliations. There are variations regarding the number of women

participants eom one meeting to another. They showed apathy towards

Gram Sabha meetings as the Panchayat members and Panchayat

Committees were indifferent and impartial towards some issues.

319

Even in Town Panchayats, some wards are likely to be located in the

rural areas. Hence, no generalisation is possible. The Syrian Christian

women of KanjirappaUy and Njeezhoor Panchayats were not encouraged by

their husbands to attend Gram Sabhas. Even when their husbands did not

object, they failed to go unless some fiiends accompanied them or due to

sheer laziness caused by a way of life of reasonable well-being and leisure.

The low density of population and the lack of neighbourhood consciousness

was partly responsible i'or low attendance in Thidanadu, Vazhoor,

Pallickathodu and Kanakari Panchayats. It has also been seen that the

upper classes and middle c:lasses in general and the women of both these

groups in particular have desisted fiom attending the Gram Sabha meetings

in these areas. Overall women who participated in the meetings largely

came from the low-income families.

Although there is a relation between density of popylation and Gram

Sabha attendance this does not hold good in the Panchayats with a sizeable

urban population. In some Panchayats or wards where they had experience

of Ayalkkoottoms the attendance of woman was good. Maravanthuruth and

Kumarakom Panchayats hate Left Democratic Front dominance. One trend

that is clearly visible is that there is a great degree of participation in areas

where there is high density of population.

Many women who have participated in the Gram Sabhas have had

experience of Mahila Samajams and community - based social

organisations. It was also seen that unmarried women and college going

320

students were generally not present in Gram Sabhas. In the first Gram

Sabha some women came with a view to represent the households in the

absence of their husbands. The investigator witnessed that some women

left the Gram Sabha before: the expiry of the meeting as they had household

problems. Many Presidents of Panchayats and local political leaders opined

that men do not want the involvement and leadership of women. They

pointed to the male role behind those women who are elected as members.

It is understood fkorn the discussions with male Panchayat members

that in the fourth Gram Sabha, which was conducted for beneficiary

selection, they did not welcome more women as it would lead to a grounds

well of demands for personal favours. It was observed that Panchayat

members were trying to make silent the women who raised demands of felt

needs in the Gram Sabhas. Such women were reluctant to participate in the

subsequent Gram Sabhas. I

Women belonging to the forward community find it more useful to

be engaged in their own productive venture, or to enjoy leisure at home,

rather than attend the Gram Sabha meetings, which is of no direct interest to

them. This apathy is also visible in urban areas and in some wards of

Kanjirappally and Njeezhool- Panchayats. The investigator observed that in

six wards, majority of the women were keeping silence in Gram Sabha

meetings especially during the first part of the meeting when the purpose of

the Gram Sabha in question is explained and speeches are made by the

representatives. However, women were found to be more active when group

discussions took place after the general session.

Regarding Peoples Planning Programme, women voters and women

Panchayat members complained that they were not adequately represented

in beneficiary committees and monitoring committees. It was also observed

that the budget drawn up by the Panchayats was incomprehensible to the

women.

It was witnessed that if the affluent and other respected persons of

the ward attend the meeting, labour class, especially, women keep silence

towards their comments and commands. During the time of field work the

investigator observed that in two wards of one Panchayat* women

participated in large number in Gram Sabha meetings because of a

voluntary organisation which gives inspiration and orientation towards I

Panchayati Raj Act and (&am Sabha. It is seen that women turn up to

attend functions and meetings in groups and this trend was also found in

Gram Sabha meetings.

In one Panchayat :some women could not distinguish between the

Gram Sabha and the meetings of Ayalkkoottoms. Partisan conflicts in

Panchayat committees also were reflected in Gram Sabha meetings, and it

resulted in low rate of participation of women. It is found that usually

women by to avoid conflicts and political disputes are aired. Instability in

This F'anchayat does not comes under sample Panchayats.

322

Panchayat administration due to political disputes is also a reason for low

participation. They expressed that some Panchayat members are indifferent

towards their demands and opinion of the people.

In the special Gram Sabhas most of the women participants were

keen to involve in the group which discussed the issue of women and their

welfare. Women were more active in groups where there was a

preponderance of women. The study found that few women Panchayat

members involve themselves in the discussions of the Panchayat meetings

by asking for more development works as well as funds or express views

and give suggestions in the mode of executing development works. It was

also found that in Standing Committee (Finance) males dominate even

though women may chair such Committees. Hence women members had a

circumscribed role in the Standing Committees and fail to manifest their

f leadership roles. This also affects indirectly the functioning of Gram

Sabhas.

On inquiry, the women participants in Gram Sabha meetings

mentioned divergent views about the number of meetings conducted in the

wards. The following table shows women's awareness about the Gram

Sabha meetings.

Table 6.21 Gram Sabha meetings conducted: Women Participants' Response 1 No. of Gram Sabha meetings 1 C17 1 T;ee 1 Fp;r 1 :;; 1 Respondents

(10%) (53%) (20%) (17%) 100%

According to the above table 10% women mentioned one meeting;

53% stated two meetings whereas 20 per cent quoted 3 meetings and 17 per

cent four meetings. Actually there were six Gram Sabha meetings in each

ward. Some women confused Gram Sabha meetings with Parent Teacher

Association meetings as both were conducted in the same school. These

divergent responses indicate the ignorance of the villagers about the

distinctive character of @am Sabhas and its separate identity. The

follovhg table shows the female Panchayat members' awareness about the

Gram Sabha meetings.

Table 6.22

Gram Sabha meetings conducted: Women Panchayat Members' Response

The women Panchayat members also mentioned different views

about the number of Gram Sabha meetings in their own wards. When the

investigator approached them, they were not sure about the number of Gram

Sabhas conducted in their own wards. So they were asking each other or

trying to check the attendance register of the Gram Sabha meetings that are

kept in the Panchayat office for confiat ion. This reveals that they were

not taking much interest or effort in documenting Gram Sabha meetings.

Of the 34 members 35.29 per cent mentioned four meetings; 11.8 per cent

said five meetings and 52.94 per cent stated six meetings. This means 47

per cent of the women members failed to give the correct number of Gram

Sabhas held.

Table 6.23

Gram Sabba meetings attended by Women Panchayat Members

The number of wards varies from 9 to. 14 in the Panchayats under

study. So there is a possibility to conduct between 54 and 84 meetings in

every Panchayat. The table shows the poor participation of women I

Panchayat members in Gram Sabha meetings. 55.89 per cent participated

in 6 Gram Sabha meetings and 17.65 per cent participated in 7-9 Gram

Sabha meetings. Even though there were above 50 Gram Sabhas in a

Panchayat during the study period the data shows that only 11.76 per cent

participated in 15 Gram Sabha meetings. The women Panchayat members

said that domestic responsil~ilitieq lack of conveyance and apathy towards

the development of other wards prevented them from attending Gram Sabha

meetings taking place in other wards.

Percentage

55.89

17.65

14.70

11.76

100.00

10 -12

Total

No. of Respondents

19

6

5

4

34

6.9 PARTICIPATION OF SCHEDULED CASTES AND SCHEDULED TRIBES IN GRAM SABHA MEETINGS

It is observed that in many Gram Sabhas, members of Scheduled

Caste community participated in good numbers. The leaders and Panchayat

members revealed that almost all the participants were beneficiaries of

various schemes and some had experience of Ayalkkoottoms. Though

Scheduled Castes and Scheduled Tribes attended the meeting, they were

merely listeners or they were not courageous enough to share their ideas

and opinions before gatherings especially in groups where males far

exceeded females. However schemes for Scheduled Castes and Scheduled

Tribes are not much po1itici;xd or exploited by the politicians or officials.

The investigator witnessed that in some Panchayats the people of

these communities came to1 the Panchayat office and complained for not

informing them about the convening of Gram Sabhas. But since they are 1

mainly listeners, they have not benefited fiom discussions and were not able

to ventilate their grievances. It is understood that the participation of

Scheduled Castes and Scheduled Tribes in the Gram Sabha meeting is

imperative in People's Planning Programme, as they constitute a major part

of the population. Most of them are living below poverty line. It is a sad ,

condition that in almost all the Gram Sabhas, persons of other castes were 1 . I

i not ready to sit in the group of. It was observed that in Panchayat ,

Committees also the Panchayat member who is elected under the quota of

Scheduled Castes and Scheduled Tribes reservation is not able to express

his1 her ideas. It seems that other members of the Panchayat Committee

overshadow him in most cases.

The table 6.24 represents total eligible members of Scheduled Castes

and Scheduled Tribes and their participation in Gram Sabhas.

Table 6.24

Scheduled Castes and Scheduled Tribes in Gram Sabha meetings - (1996-1998)

Total eligible Total Scheduled Castes1 Scheduled Castes/ Scheduled Tribes Average Average

Tribes participation in 6 Gram Participation % population Sabhas

63 1 105.16 12.20%

Kanakari 465 418 69.66 14.98%

Kanjirappally 892 646 107.66 14.48%

Kumarakom 3512 1121 186.83 47.66%

Maravanthuruth 1224 204.00 33.72%

554 92.33 27.00%

Pallikkathodu 362 458 76.33 21.09%

Thidanadu 390 65.00 21.38%

As per the table lthe total eligible members of Scheduled Castes and

Scheduled Tribes in Gram Sabhas varies £kom 304 to 1483. The highest

number (1483) is in Vazhappally Panchayat and the lowest (304) is in

Thidanadu Panchayat. But highest percentage(47.66) of participation is in

Kumarakom Panchayat and the lowest average percentage (8.79)

participation is in Vazhoor Panchayat. So it is evident kom the figure that

the number of Scheduled Castes and Scheduled Tribes participation does

not depend on the total number of eligible members. Vazhappally

Panchayat has the highest (1483) number of Scheduled Castes and

Scheduled Tribe population. But the average participation in Gram Sabha

is 9.7 per cent only.

There are many reasons for the variations and low rate participation

in some Panchayats. The investigator observed that:

1. It mainly depends upon the caliber, interest of the Panchayat member

towards Scheduled Castes and Scheduled Tribes, especially, the

member who is elected on the quota of resewation. It was seen that

the people of these groups approach the member for demands or to

clarify their doubts. So if the Panchayat member is not aware of the

Panchayati Raj Act and various schemes for Scheduled Castes and

Scheduled Tribes, he may not be able to help the people and canyout

hisher functions effectively.

2. The other reason was that some Panchayat members were not keen to

inform the Scheduled Castes and Scheduled Tribes about the date,

venue and the intention of that particular Gram Sabha meetings. The

reason for the highest participation of Scheduled Castes and

Scheduled Tribes in some Panchayats is the convening of

Ayalkkoottoms artd self help groups as these help them to know

various schemes of People's Planning Programmes and other

benefits.

6.10 CONCLUSION

Independent participation of Scheduled Castes and Scheduled Tribes

is not possible, as the majority of them are not aware of the political rights

of a citizen and their role in the local development. Scheduled Castes and

Scheduled Tribes women are heavily dependent on the f l u e n t of the

society as they are handicapped in many respects. By considering the

overall situation the percentage of women and weaker sections'

participation seems to be poor. No developmental activity can be a success

if it lacks the participation of these impoverished sections. AU sections of

the people are not equally aware of the activities of the Gram Panchayat.

But there is also a positive sign that the poor and the oppressed are

gradually showing their presence in the Panchayat activities. In the absence

of organisations that can take up the cause of women and scheduled castes

and tribes, these sections. will continue to be sidelined in Panchayat I

decision-making structures.

NOTES .AND REFERENCES

L. Dumont, 1988, Homo Hierarchies: The Caste System and Its

Implications, Delhi: Oxford University Press, p.46.

E.R. Leach, 1960. Aspects of Castes in South India; Ceylon and

North West Pakistan, (3ambridge University Press, p.5

Government of India, 1959. Report of the Slu& team of Balwant Rai

Mehta.

Preamble; The Constitution ofIndia, Government of India.

The Constitution of India, 1983. Lucknow,. Eastern Book Company,

p. 15

A.K Gopal, 1995. "Role of Panchayati Raj Institutions in the

Development of Women and Children", Presented in the National I

Conference on Emerging Trends in Panchayati Raj in India, NIRD.

Census Report, 1991. District wise Distribution of Scheduled

CastedScheduled Tnbes population

Ibid

Ibid

Census Report 199 1

R. Sooryamoorthy, 1997. "The state of women in literate Kerala",

The Indian Express, p.5

13. M.L. Madan, 1989. Indian political system, Delhi, Ajanta

Publications, p.23 1.

14. Madhu Kishwar, 1996. "Women and politics Beyond Quotas",

Economic andpolitical weekly, october 26, p.2867.

15. Mahatma Gandhi, 1929. Young India, October 17.

16. Mahatma Gandhi, 1940. Harijan, February 24.

17. It is curious to note that this husband was happy in the beginning that

his wife had become a member of the Panchayat. It boosted his

image but his attitude changed to hostility and cruelty, once the wife

was fully involved in the issues of public life. This shows that the

husbands do not mind their wives occupying positions as mere

decorations but they resent when the women, start exercising their

new found £reedom and power. (Malayala Manorama, September 23, I

1997)