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The rural health care in India has always been in a sorry state. The American Association of Physicians of Indian Origin (AAPI) did four studies in rural Alamarathupatti, Samiyarpatti and Pillayar Natham in the state of Tamil Nadu and another in the village of Karakhadi, in the state of Gujarat some years ago, and found that not only were the people living in rural areas ignorant about common lifestyle disorders like diabetes and hypertension, but they were also deprived of access to quality health care and knowledge of basic sanitation practices.
AAPI, essentially a body of Indian doctors settled in the US started the project ‘SEVAK’ in 2010 on a pilot basis in Karakhadi village, and over the years, it’s reported that it has covered all villages within the 26 districts of the state.
Dubbed as an extremely successful rural health care model, SEVAK is the brainchild of Dr. Thakor Patel, AAPI member and a specialist in nephrology and internal medicine. The concept of SEVAK is based on the Independent Duty Corpsman (IDC) in the US Navy. Dr. Thakor Patel was associated with the US Navy for 23 years and during this period he has also served as the director of IDC.
The IDCs are high school graduates who undergo a training of one year during which they are trained in providing primary health care to Marine Corps units or Navy Ships. In addition to this, they are also responsible for managing disasters, ensuring preventive care of sailors along with conducting environmental checks such as humidity, temperature and sanitation.
The sevaks are responsible for providing holistic healthcare to their respective villages.
“The design of this project was based on one person per village per district of Gujarat for a total of 26 individuals — that is sevaks. Upon selection, these individuals underwent health training in Vadodara,” Dr. Patel said. Following this, they were sent back to their villages to discharge their duties.
The project is looking at a possible expansion into 100 villages. The project was started in Gujarat with the support of the state government and Local partners like the Bharatiya Seva Samaj (which is overseeing the project), and the Maharaja Sayajirao University in Vadodara.
A person should have at least passed 12th standard in order to become a sevak. A Sevak should be a permanent resident of his/her village. Women who will remain in their villages for a long period are eligible to become a sevak.
A sevak is responsible for the complete basic health care of his/her village. This includes conducting basic health checkups and screening of diseases like diabetes and hypertension. They will also be responsible for monitoring high-risk population for various diseases and patients with chronic disease who are on treatment.
Not just this, but the task of educating the village people about healthy lifestyle and preventive care is also to be dispensed by the sevak.
Sevaks are an important link in the chain of healthcare. They connect the rural folk to the health care experts.
“Special cases are referred to city hospitals and in some cases sevaks accompany the patient. The cost is borne by the project,” explains Dr. Patel.
One of the benchmarks by which the performance of the sevaks is measured is the sanitation of the villages. One of the variables is the number of toilets in the villages and since the inception of the project, the number of toilets in the sevak villages have increased.
Monitoring the Sevak project
“The state of Gujarat was divided into four zones: North, south, central and west, with a coordinator for each. The base education requirement for the coordinator was a bachelor’s degree. As the coordinator their job is to go to each village once a month and go over the work done by the local sevak, collect the data in an excel file, and email it to me. The data is then sent to Dr. Ranjita Misra*, who compiles the information into statistics. In addition, Dr. Padmini Balagopal* creates the lifestyle modification education program for the sevak,” Dr. Patel explains.
After the success of the first leg of Sevak project in Gujarat, the AAPI in collaboration with Dr Rahul Jindal, a transplant surgeon in Washington, New York-based philanthropist, George Subraj have launched the programme in rural areas of Guyana also.
To develop in cohesion, as a nation, we need to cater to the rural population more. The rural-urban dichotomy is a serious issue and steps need to be undertaken to bring the rural India at par with its urban counterpart. Sevak project is an initiative which attempts to take steps towards this issue. More projects on similar lines need to be brought about to revolutionize Indian society.
(* both the doctors are members of the AAPI)
Tenali Ramakrishna, or Tenali Raman as he is more popularly known is Birbal's equivalent in South India. A court jester and a scholar exuding great wisdom, Tenali Raman was known as one of the greatest courtiers in King Krishnadevaraya's court.
The Vijayanagar Empire ruled a large part of South India between 1336 and 1646. In the 16th century, the kingdom rose to prominence under the eminent leadership of King Krishnadevaraya. His continuous victories against his enemies ensured a successful and peaceful reign for his subjects. As a patron of art and literature, many crafts and cultural assets thrived in the empire.
Krishnadevaraya's beloved courtier, Tenali Raman is the finest example of the splendour of the Vijayanagar empire. He was born in Tenali, a town in Andhra Pradesh. He lived here until he lost his father, after which his mother brought him to Vijayanagar. He was discovered for his excellent wit and wisdom, and appointed in the court. He was one of the king's ashtadiggajas (collective name for the eight poets and scholars).
A statue of Tenali Ramakrishna near a Municipal Office in Andhra Pradesh Image source: wikimedia commons
Tenali Raman as a scholar, published great texts of wisdom, which have now become artefacts of the Kingdom of Vijayanagara. But his fame does not lie in these achievements. He is known for the mischievous jester that mythical folklore portrays him to be. Through stories, many writers have used jokes to impart wisdom and morals to many generations of people. The stories of Tenali Raman are almost legendary in the Southern peninsula.
Textbooks have been written with his moral stories in mind, and these days, many self-help book are also incorporating his wisdom. His most popular stories are, 'Mother Tongue', 'Cursed Face', 'Saluting the Donkeys' and many more. Through these stories, Tenali Raman, in some way, brought about social justice. Perhaps this is why he is most beloved by many people even today.
Keywords: Tenali Raman, Vijayanagar empire, Krishnadevaraya, Jester, Wisdom
It must be noted that different religions and societies in Southeast Asia have alternative narratives of Ramayana, one of the greatest epic.
Here are some of the versions of Ramayana!
Dasaratha Jakarta: The Buddhist Version
Interestingly, this version of Ramayana does not mention Ravana at all and in fact, there’s no mention of Sita’s abduction, too. In this version, Dasaratha is the king of Benaras and not Ayodhya. Also, Rama and Sita leaves kingdom and go to the Himalayas and not forests. Then, after twelve years, Rama and Sita return back to Benaras and get married.
Paumachariya: The Jaina Version
In this version, Lakshamana is the killer of Ravana and not Rama. Here, Rama is an ardent follower of Jainism, and so he cannot be the killer of Ravana. Also, this version states an army of warrior and not monkeys, as stated in Valmiki’s Ramayana. Another interesting feature of this version is that Ramayana is not shown as a villain, rather a magnanimous king and follower of Jainism.
Gond Ramayani: The Gond Version
Gond is an adivasi clan belonging from Madhya Pradesh in India. Interestingly, in this version, the story begins from where Valmiki’s Ramayana ended; when Sita is rescued from captivity. Also, Bhima, one of the Pandavas from the epic of Mahabharata, is mentioned in this version. Unlike Valmiki’s Ramayana, Rama is not the protagonist in this version.
Ramakien: The Thai Version
This is considered as Thailand's national epic, and is still taught in some schools in the country. In this version, Ravana is shown as a learned scholar and a noble king in this version. Also, Ravana’s pursuit for Sita is depicted as true love. There are a lot of similarities between this version of Ramayana and Valmiki’s version, but this version lays a lot of emphasis on Hanuman.
When a baby is born in an Indian household-they invite hijra to shower the newborn with their blessings for their blessings confer fertility, prosperity, and long life on the child. But when that child grows up we teach them to avert their eyes when a group of hijras passes by, we pass on the behaviour of treating hijras as lesser humans to our children. Whenever a child raises a question related to gender identity or sexuality they are shushed down. We're taught to believe that anything "deviant" and outside of traditional cis-heteronormativity is something to be ashamed of. This mentality raises anxious, scared queer adults who're ashamed of their own identity, and adults who bully people for "queer behaviour".
Hijras are a community of people who include eunuchs, intersex, and transgender people. They worship the Hindu goddess of chastity and fertility, Bahuchara Mata. Most hijras, but not all, choose to undergo a castration ceremony known as "nirvana" in which they remove their male genitalia as an offering to their goddess. The whole community is vibrant with hundreds of people with hundreds of ways of expression, the true identity of a hijra is complex and unique to each individual. In India, hijras prefer to refer to themselves as Kinner/Kinnar as it means the mythological beings who excel at singing and dancing.
Hijras worship the Hindu goddess of chastity and fertility, Bahuchara Mata.homegrown.co.in
The hijra community works systematically, the community separates itself from the outside world and teaches lessons to the young ones in secret. Each community has a guru and the other hijras are their disciples or chela. The "hijra ways of life" are taught to the disciples in a secluded environment where they leave their families and live with other hijras in the community. More often than not hijras are thought of as nothing different from transgender and often referred to as transgender; however, scientifically these two terms denote a different class of people. Hijras are a part of the whole community of people with various identities and of spiritual and cultural values meanwhile, transgender merely refers to those people whose gender identity differs from the sex assigned to them at birth, they are a part of the community and do not represent the whole community.
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Historically and culturally the community has existed in the Indian subcontinent as long as the civilization has existed. There are mentions of hijra in The Mahabharata, a holy book of Hindus. Shikhandi who was neither male nor female is a mythological legend. In another version of Mahabharata Arjuna, one of the Pandavas was cursed to be the third gender by Urvashi, when he refused to be sexually involved with her. In a story by Padma Purana, it is seen that Arjuna transforms into a woman to take part in Krishna's mystical dance which only women can take part in. The Hijra figures are prominent in Indian Mughal History as well, referred to as Khwaja Siras and known for their loyalty to the ruler, they worked as the sexless watchdogs of the Mughal harems. They held important positions in court and various facets of administration during Mughal-era India, from the 16th to 19th century. The Hijra community is a testament to the sexual diversity that is integral yet often forgotten in Indian culture.
If the whole hijra community was looked upon with enamor and respect in our history, what happened that when we come across the community we look at them with contempt and are filled with a mixture of negative, fear, laughter, and odd emotions. It's owing to the fact that under British Raj, the Criminal tribes Act 1871 hijras were criminalized and the law was made to eradicate the whole community. However, these acts were abolished by the Indian government after independence, and by 2014, India, Nepal, and Bangladesh all had officially recognized third gender people as citizens deserving of equal rights where the third gender means individuals categorizing themselves as neither male nor female. Even though the progress is slow but in 2015 Madhu Kinnar became the first hijra mayor in India was elected in the city of Raigarh.
ALSO READ: India's first Residential Transgender
Although the hijra community was revered by society and is invited to births and weddings for religious and spiritual ceremonies, they still become victims of abuse and discrimination. Violence and hate crimes against the community have become common. They are deprived of education, job opportunities, seating in restaurants, etc. leading them to live in poor conditions barely surviving. They often have to resort to begging and prostitution to earn a daily living. The government has tried to address this issue by introducing bills for the protection of the hijra community, with prison terms and other punishments for those offending them, but there is little to no less effect on the social stigma against the community.
In India, the hijra community comes under the umbrella term LGBTQ+ and we notice that they lack voice and representation when it comes to LGBTQ+ rights. We need to understand that when we fight for LGBTQ+ rights we fight for the whole community, we fight for hijras who have been victims of violence, hate crimes, and disrespect from none other than the people of our society. And although hijras are a part of the LGBTQ+ community as a whole, they have an independent subculture of their own. It is worth every effort to know about them, to study about them, to befriend them, and to smile at them for they are every bit of human as we are and they have nothing but blessings in their heart.