The Role Of Voluntary Action Groups In A Democratic SocietyÂ

Image Credit: Sunday Guardian I must express my gratitude to the organisers, who were kind enough" to invite me to inaugurate this seminar on "The Role of Voluntary Action Groups in a Democratic Society". I am informed that the topics to be discussed in this seminar will broadly include  Organising Voluntary Groups Volunteers and Professionals — a joint partnership. I am a Judge by profession. A Judge is supposed to pronounce his judgment after hearing both sides. This he has to do, because ultimately every case must end in a judgment. Conventionally, a Judge is supposed to have no opinion of his own. Even if he holds an opinion, he is not expected to express it, except in his judgment. Therefore I will be placing before you some of my views by way of loud thinking on the subjects you propose to discuss.  There cannot be greater agony for any enlightened citizen than to witness millions of his fellow countrymen forced to be born, obviously, unwanted, and to live and die, under sub-human conditions, where there is no hope for a man or woman to develop his or her human potential. What is lacking in the social fabric is combative will to face every challenge to the sanctity and dignity of the human being. Social agencies have either, languished or have become dependent on the 'State Aid' thereby losing their independence or voluntary status. Loss of private initiative in the sphere of social work, which is one of the major trends seeking to expand institutional domination over the minds of citizens, is repugnant to the ethos of democratic society, based on equality and social justice. Equal opportunity becomes unequal in the hands of unequal men. Today. the emphasis is on security than liberty or opportunity. People seem to be more afraid of life than death. It is easy to die for a principle, than to live for it. Therefore a new type of social action, will have to be invented, which will help the masses to organise themselves, and will lead them to self-organisation, self-rule and exercise of power and initiative from below. This action group, will have to 'act' with others, not 'for' them. Unfortunately today in the field of social work, in the words of Kamu "There is a divorce between the actor and his settings."  As described by the Father of the Nation, Mahatma Gandhi, "There is on the face of the earth no other country that has the problem that India has, of chronic starvation and slow death — a process of dehumanization. The solution must therefore be original. In trying to find it we must discover the causes of the tremendous tragedy". (Young India 31st October 1924). For this no readymade formulas or blue prints are available. This seminar will have to evolve it. In India social service or social work is not merely a relief work. It is transforming frustration in life into joy of dedication, personal ambitions into selfless service. Avenues will have to be discovered to make poor and underprivileged aware of their rights, benefits and privileges conferred upon them by the various social legislations and plans. I am informed that the United States has enacted a provision in the Economic Opportunity Act, 1964, that the community action programme should be developed, conducted and administered with maximum feasible participation of residents of the area and the members of the groups served. It cannot be forgotten that human dignity cannot be preserved on charity. If those who live in perpetual miseries are condemned to live on the charity of those who are well-to-do, then the very civilisation will come to an end, sooner or later. So this social change ultimately must come through the efforts of those who are miserable and who need social change immediately.  For us democracy is not merely a concept nor an abstract principle. It is a way of life solemnly adopted by the nation. According to Gandhi "Democracy must in essence mean art and science of mobilising the entire physical, economic and spiritual resources of all the various sections of the people in the service of common good of all. It is Swaraj when we learn to rule ourselves. It is, therefore, on the palm of our hands. People are the roots, the State is the fruit. If the roots are sweet, fruits are bound to be sweet. Self-Government means, continuous effort to be independent of Government Control, whether it is foreign Government or whether it is National. Swaraj-Government will be a sorry state of affair if the people look up to it for the regulation of every detail of life. The true democracy cannot be worked by twenty men sitting at the Centre. It has to be worked from below by the people of every village. I claim, to be a democrat, complete identification with the poorest of mankind, an intense longing to live no better than they and a corresponding conscious effort to approach that level to the best of one's ability can entitle one to make it". (From Democracy : Real and Deceptive). If the dream of the father of Nation is to become a reality, then social action groups cannot act as mere on-lookers but they will have to act as participants. This is known as 'Karuna', which means compassion and not pity. Compassion and pity or charity are two different attitudes of life. Compassion implies a sense of duty and, therefore, a commitment to help the object of compassion. This creates a mutual relationship between man and man.  A true social worker may find that the social work provides a channel which apart from giving him an opportunity to convey his message, conveys also his concern and his readiness to participate in the sufferings of the people. Social work will also give him a unique opportunity to listen and learn from what potential beneficiaries of his service have to say. It cannot be only top down method but also bottom up process.  In view of the latest decision of the Supreme Court, the problems of the poor people are being taken to the Court, in the shape of public interest litigation. The public interest litigation is initiated not for the benefit of individuals but for the benefit of a class or group of persons who are victims of exploitation, or oppression and are denied their constitutional or legal rights. The public interest litigation is an effective device for improving the life conditions of the weaker sections of the society. For achieving this object and the object of the legal aid and advise scheme with which I am concerned, rural entitlement centres will have to be set up in the various regions, comprising of representatives of social action groups. However, for the successful working of the action groups, it is necessary to survey and identify the problems of the poor and this can be done through rural entitlement centres or action groups.  Swami Ramanapd Thirth, in his own way described, the present system as "Mosquito Net" culture. By spreading mosquito-net over the bed, one can protect himself from Mosquito menace. But this does not mean that menace itself is no more. For protecting the society as a whole, from such a menace, it is necessary to adopt ways and means, by which the very procreation is checked. Therefore the social action group will have to evolve a strategy which is directed towards bringing about change in the social and economic structures of the society which are responsible for the creation and perpetuation of social inequalities. This can be achieved by a dialogue between the action groups and the persons for whose benefit the schemes or laws are enacted. The social action groups should also ascertain by socio-economic survey whether there is any inconsistency between the Governmental policies and the action on the one hand and the aims and principles the Government professes. Through this socio-economic investigation the social action groups can point out the inadequacies in law-making as well as in the implementation of laws.  For this, the poor must be made aware of the rights conferred upon them by socio-economic legislation as also by the administrative, social and economic rescue programmes. This awareness is absolutely necessary if the fruits of social legislation and plans should reach the beneficiaries. In my opinion the voluntary social action groups can play a dominant role in this behalf. In this context I am reminded of a story told by Acharya Vinoba Bhave in one of his speeches. In his Ashram at Paramdham a small drain had been dug up from the river to the garden, to irrigate the garden in the Ashram. However, water would not reach the trees. He consulted experts whose unanimous verdict was that the drain was properly and scientifically constructed. An old farmer however pointed out that the water will not reach the garden or trees since the drain was constructed at a raised level of the land. According to the farmer much of the water was, therefore, absorbed by the drain itself and, not a drop of water could reach the trees. Vinobaji gave this example to illustrate the failure of the various social plans in India. According to him our plans which are formulated in Delhi never reach the people in remote villages since the administrative or other channels, created for implementing the said plans, many times consume major share of it and, therefore, benefits of the plans do not reach the Villagers. I must say that India is not the only country in which this is happening. This is a world-wide phenomenon. Therefore the only hope is the voluntary action groups which will be able to reach the fruits of the plans to the Villagers. Such a voluntary service cannot be measured or valued in terms of money. In the words of Vinobaji, "How can the value of the service of one who looks after the patient during illness or keeps awake at night or labours for him, be estimated in terms of money? How can we determine in money the value of an impartial judgment delivered by a Judge? How can we by applying the rule of three calculate the value of the act of saving a person from drowning or rescuing him out of a raging fire? All these services are infinitely valuable i.e. invaluable. Therefore it is but proper that abandoning all ideas of calculating the value of the services, every individual should with full devotion serve the society by throwing all his energy in the work and society in its turn should do its duty of maintaining the individual."  I am happy to note that you are also going to discuss the problems involved in establishing voluntary groups in India, with special emphasis on attracting the youths towards it. The United Nations General Assembly designated 1985 as "International Youth Year" with special emphasis on participation, development and peace. Rural youth with limited opportunities represent an increasingly large and restless element in many developing countries, including India. So far as the urban and semi-urban areas are concerned the youth is facing special problems. In a Metropolitan City like Bombay you have a neighbourhood without relationship. Thus there is neither mutuality nor participation, even in day to day life. Equality is a must, but not enough, unless there is mutuality. It is well-known that the participation implies that a person is recognised as potentially able to judge and decide all matters which concern his life and has the opportunity to do so as a member of the social group. Participation implies that the person is aware of this opportunity and has access to the means necessary for taking advantage of it and feels satisfied that his contribution has been recognised. The participation cannot take place if there is alienation or exploitation. This participation will have to be based on principles and the practice of social justice. In substance therefore this seminar should find out ways and means for the participation of youth at the grass-root level. The voluntary organisations have a special role to play in this behalf. It can create awareness among the youth and motivate them. Some thinkers have catalouged the aspirations of youth in the following terms :  Preference for adventure to creature comforts. Revolt against the hypocrisy of the Adult Society. To seek purpose for living and not means of livelihood, and Rebel against fossilised thinking. Youth movement has declared that the 'Juvenile delinquency' is a fiction and 'senile delinquency' is a reality. Therefore, instead of 'I-Q' test we should adopt Attitude test. In my opinion, today this has a special signification. Today India is divided into two sections, one known as India, and other as 'Bharat'. 'India' signifies class of exploiters and 'Bharat', the persons who are exploited. Therefore in the words of Danial Con Bendit, the leader of student and youth, movement, "Many students are becoming increasingly disgusted and sickened, not only by this system but the very culture that produces and fosters it" In our society there are two worlds among youth. One fantastically rich and the other appallingly poor. One snobbish and sophisticated, the other unfamiliar with conventional etiquettes. One cynical, the other trying to keep its idealism in spite of repeated reverses.  As observed by UNESCO's/Director General Rene Mhahue ( Vernacular matter omitted …Ed.), while commenting upon unrest among the youth of the world, "The gulf separating young people from the adults seems to be growing every day......... This revolt is sweeping across virtually every part of the world. It has taken the form of an open dispute, not only with the university, but with society as a whole. With their need for absolutes, the young are less than ever able to tolerate the injustices and disorder of the world". In short the gulf between the capacities to tolerate injustice and corruption, is really the generation gap. I will, therefore, request you to apply your mind to the problems of youth with a 'Father's heart'.  As declared by Jawaharlal Nehru. In the Constituent Assembly, "The service of India means service of the millions who suffer. It means the ending of poverty and ignorance, of disease and inequality of opportunity. The ambition of the greatest man of our generation has been to wipe out every tear from every eye, That may be beyond us, but so long as there are tears and suffering, so long our work will not be over".  I can only describe the role of voluntary action groups in the democracy in the following words of Romain Rolland ( Vernacular matter omitted …Ed.) "You are, the hope of the world, the seed of the future classless society — of all humanity, a society without exploitation of man by man, Without frontiers between states, Without hatred between races and people". For this our role should be akin to the one described by another thinker, "While there is lower class, I am in it, while there is a criminal element, I am of it, and while there is a single soul in prison, I am not free". A million dollar question before the present day democracy is as to, "who will watch the watchman". It is not enough that watchmen are appointed but it will have to be seen and watched as to whether the watchmen are properly doing their duties. Who will do this? None else but a fearless voluntary social worker, since it is well known that, "fear is a dark room where all negatives are developed".  Friends, we are living in very strenuous times. These are times which challenge best of our talents, and not only our talents, but also our resourcefulness. They challenge our very manhood. I have come to you with a hope that you will be able to translate the dream of the Father of the Nation, into reality.

Author Name: Hon’ble Justice Chandrashekhar S Dharmadhikari