User:Sadani bhashi

1.1 INTRODUCTION :

One of the most important reasons of Assam’s popularity is its tea production. India is the largest tea producing country in the world and Assam has a lion’s share in its tea production. Although ‘Assam Tea’ is world famous, very few people know about the contribution and pathetic hard life of the Tea Workers here.

If Britishers are responsible for tea gardens in Assam then they are also the reason for the presence of huge numbers of laborious tea workers here. Though this is one of the largest communities of Assam, they have not come here willingly like other migrated communities of the state. According to Dr Lohit Kumar Bora1 when Britishers failed to establish tea gardens using workers from surrounding areas of Singapore, China and Nepal, they brought labourers from different far off states of India and compelled them to work here.

The simple and poor tea workers fell into the trap of cunning British policy and got exploited. They lost their kith and kin and also their dear birth place forever to settle in this unknown land.

Even after contributing significantly in the Indian Freedom Movement and playing a non-parallel role in the economic development of Assam, these tea tribe people are still getting exploited in free India. Many outsiders who came and settled in Assam much later were accepted wholeheartedly by the locals. But even after living here for more than 175 years and having lost all contacts with their ancestral land, many among locals call these innocent workers as outsiders. Only a single digit percentage of these workers have become literate after almost 70 years since India’s independence. Deprived of education during colonial rule, they are still looked down as inferior to common citizens. Calling them “Kuli”2 is one of the common ways to show them down. Because of remaining oppressed and isolated for a very long span of time, the people of this community could not understand the importance of Education. As a responsible citizen, it was the duty of the educated class to help this exploited and suppressed population and bring them up to cope with the modern world.

Instead they got busy in grabbing their land and property using various means. Crossing all the limits of Human Rights, many among the haves are found searching for Child Labour from this community to work in their homes, factories or business. During the biggest

1. Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 22 2. Prosenjit Choudhari, Asomor Chah-banua Aru Unais Shatikar Biddhat Samaj, page 1

festival of Democracy that is elections, this vote bank falls prey to simple allurement like drinks, money or small gifts. As a result even the politicians who are supposed to look after all, try to keep them backward. Due to lack of education and blind faith, the tea workers are still engaged in heinous crimes like torturing women in the name of being a Dayan (Witch).

Democracy is a number game. Number of heads is the deciding factor in almost all the decisions. The changing demographic distribution of Assam due to the presence of a very large number of illegal Bangla Deshi migrants has created a threat for this state. The significant number of Tea worker’s votes will be a nectar in this poisonous situation, provided they are accepted in a humanitarian way as own people by the educated and developed class and brought on the path of progress.

On the other hand if they are looked down as soft target for exploitation, the same vote bank in near future may “unknowingly” help in converting Assam into a part of Bangla Desh.

Democracy is the centre of every citizen’s rights and security. After playing various roles in the freedom and development of Assam, the tea workers deserve a much better treatment in human rights, equality, fraternity, self respect and security. This project intends to bring out this truth with greater intensity.

1.2 STATEMENT OF THE PROBLEM :

Though the second largest community of North East India, Tea workers of Assam represent the most exploited lot in the region, mainly due to their poor socio economic status. Contributing highest revenue for the region, they get the least in return.

It is a well known fact that crimes are more on the borders between two or more states or countries. Harmoti gaon panchayat and Sinatoli Tea Estate being near the border of Arunachal Pradesh, witnesses human trafficking in large numbers. It is said that, around two hundred girls go missing every year from the district. Tea community being the weakest, it must be the worst sufferer. Hence using available limited resources, the study is confined to Harmoti gaon panchayat and Sinatoli Tea Estate.

This project aims at presenting a realistic picture of the situation in a small area of Harmoti Gaon Panchayat and Sinatoli Tea Estate. It also tries to find reasons and analyse the causes to get an amicable solution for the improvement of this neglected and discriminated class of the society.

The writer is fully aware that mere blaming others is not going to help in improving situation. Hence the emphasis will be on finding amicable solution to raise the dignity of women, children and exploited weaker section of this community.

1.3 OBJECTIVES :

(i) To understand the historical background of migration of Tea Workers from different parts of the country.

(ii) To study the participation of this community in the Freedom Struggle Movement of India. (iii) To know the Past and Present Educational Situation within the community.

(iv) To give the factual condition of Child Labour from this community.

(v) To present the realistic picture of the Condition of Women in the community.

(vi) To tell about the Economic Exploitation in post Independence period by Tea Garden Owners and others. (vii) To Analyse the Causes of Backwardness of the community. (viii) To suggest Possible Solutions for improving the situation.

1.4 HYPOTHESES :

(a) Tea tribes of Assam are the most backward class of society in the entire North East India. (b) This backwardness together with ignorance, simplicity and tremendous inferiority complex of the people has resulted in the exploitation of the community. (c) The exploitation is mainly in the form of child labour, gabbing of lands and using it as a vote bank. (d) The reasons for backwardness lie in the exploitation by Tea Producers and others during pre and post independent India. (e) They also lie in the lethargy, frustration and lack of interest in development, shown by the elders of this community. (f) Neglect of the community can have harmful effects for the state of Assam. (g) On the other hand a helping hand in development, by government, social organizations and educated locals, can bring in closeness with other communities. The improved situation can be a boon in solving many burning problems of Assam.

1.5 METHODOLOGY :

The method adopted for the present research is essentially historical and analytical in nature. The numerical data and other information was collected from primary and secondary resources. The primary data was collected from field work. The method applied in field work includes interviews based on structured questionnaire. The secondary resources were collected from relevant books, journals, internet etc. The field work was conducted over purposefully selected stratified sample of Harmoti Gaon Panchayat and Sinatoli Tea Estate. The different strata were (a) permanent workers in tea gardens (b) ad hock workers in tea gardens and (c) disorganised labourers from bastis. The sample size which was covered in the primary resources was around one hundred.

1.6 SIGNIFICANCE :

One’s present is the outcome of the past conditions he lived in. This project paper tries to connect the present situation of tea tribes to their historical past. The writer has tried to avoid any harmful comment which may hurt someone’s feelings. Through common understanding he has tried to discuss the burning issues in the community. Unfortunately some of the conditions of the past are still prevalent in this section of society. 1.7 LIMITATIONS :

The writer is aware that he has committed some mistakes due to his limited knowledge. He wholeheartedly accept the responsibility for them. Due to time restrictions he was unable to cover a wider range of people. He is also aware of his limited study of books and journals within such short span of time.

He will feel very happy if this research paper helps in creating awareness about the burning issues faced by this depressed class of people. Also it is his dream that it motivates the younger generation of the community to take effective steps for improving the situation. It is expected that after reading this project, they will rise above petty things and strive hard to bring their community on par with others.

1.8 LITERATURE REVIEW :

During the course of study, the writer referred to the following books :

(1) “Asomor Chah Janagosthir Samaj Aru Sanskriti” by Dr Lohit Kumar Borah, Kaustubh Prakashan, Dibrugarh, second edition published in 2008. Though a medical practitioner Dr Lohit Kumar Borah, has deep interest in social activities. As he came into contact with large number of tea workers, he became curious about their history and way of living. The studious doctor spared time from his busy schedule to make a thorough study of the subject. The book is the outcome of his long research. It describes the life and culture of tea workers in Assam during pre and post independence period. It gives a detailed information regarding the background of tea workers’ community brought to Assam by the British tea manufacturers.

(2) “Asomor Chah-Banuva Aru Unnais Satikar Bidvat Samaj” by Sri Prasenjit Choudhari published by Student’s Stores, College Hostel Road Guwahati, in December 1989. The learned writer has tried to compare the diverse views of contemporary educated class of Assam about the tea workers brought here from outside by the Britishers. Some closer to British rulers used to look down upon the community as second grade humans while some others wanted to look at them as equal human beings.

(3) “Asomor Chah Janagosthi Aru Lokjivan” by Dr Sukdev Adhikari, Jagaran Sahitya Prakashan, Guwahati. The writer Dr Adhikari, M.A., Ph.D. was Assistant Professor of Dhing College, Nagaon at the time of publication i.e. 2012. He studied the life and culture of the community through the folk tales and folk songs. He also had close contacts with the people of the community.

(4) Text Book for fourth Semester B.A. Dibrugarh University, “Politics of North East India with special reference to Assam” by Sri Nabin Gohain and Sri Bhrugumoni Nath of Jorhat, Sri Trailokya Gogoi of Dhemaji and Sri Kundan Hazarika, Moriyani, all from teaching profession in Political Science department in different colleges

SOCIO ECONOMIC STATUS OF TEA TRIBES, SOME HISTORICAL FACTS

2.1 Intrduction :

Elections are the soul of democratic system. In the election process of Assam, the role of tea tribes is very significant. With a population of around one crore, this community is a big vote bank. Ever since its inception, the community is playing in the hands of vested interests because of its weaknesses. Earlier they were used by powerful landlords in their respective states. Later Britishers brought them to Assam and made them an organised slave society. After independence they became a prey for the selfish rich goons of the region, while the other people remained mute spectators.

Even in this condition, they are responsible for 55% of the entire tea production of India and their contribution in exports is Rs 156.8 crores of foreign currency. Total revenue from tea industry is about 1% of GNP worth Rs 500 crores while the total working force in the gardens is nearly 2 million and around one crore people of the country are engaged in tea business1.

2.2 The Birth of Tea Tribe Community in Assam :

Tea tribe community is one of the important communities in Assam. All the communities not only in Assam but also in the entire North East India are named after their dialects. This is the only community which is known by its profession. It comprises of people of various castes and origins. There are almost 100 different clans involved. Initially they used to speak variety of different dialects. However with the passage of time, a common dialect evolved for communication amongst each other. It is a mixture of various dialects of the original states and languages like Assamese, Bengali and Hindi. Thus Tea Tribe is a combination of people of numerous castes and clans speaking a common dialect SADANI and following a mixed common culture all over Assam.

Initially the people of this community had only one profession i.e. labourer in tea gardens. Later with a saturation of jobs in tea estates, a large chunk of the community was forced to settle in Bastis and became disorganised labourers doing whatever work the situation demanded. Few amongst them left for neighbouring hilly states in search of work and lost contact with others.

This community is known by different names like Bagania, Sautal, Bangali, Kuli, Santhal, --- 1. Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 17, second edition 2008. Reference from Humen Borgohain : Auponibeshik Shoshanar Biruddhe Akhomor Shesh Sangram, page 21 and also ITA’s Ninth Annual General Meeting Presidential Address. Kurmi, Jharkhandi, Udia, Chhattisgadhi, Naagpuria, Telenga etc in different parts of Assam. Many amongst the community prefer to call themselves Adivasi. Government on its part united these over one hundred clans into a single group and named it as TEA TRIBE, after their original profession of tea production. However as many amongst the community have changed their profession, it will be a good idea if the community is named after its dialect SADANI like all other communities of the region. This will give respectability and self confidence to this suppressed class.

2.3 Tea Industry in Assam and Its Initial Working Force :

Tea production began in China. Britishers too started their tea companies in China. However they could not compete with the local tea owners and soon lost their importance in the market. They were searching for a land where they can establish themselves as dominant force in tea business. In 1823, a Britisher Mr Bruce found some tea plants in Assam being used by the locals. He found the soil and climate conditions suitable for tea gardens and reported accordingly. In 1826 Assam came under British influence with the passage of Yan Dabu treaty. Britishers decided to start tea production here on large scale with free hand.

The huge labour force needed was initially taken from among the local Assamese. But they were unwilling because of three reasons namely, plenty of land they owned, working of womenfolk against self respect and laziness due to opium consumption. Now the Britishers engaged workers of neighbouring communities like Kacharis, Nagas, Singfos, Morans but failed again as their demands were exorbitant and they were not used to work under others. The third experiment was with imported labourers form China, Nepal and Singapore. This too failed mainly due to heavy transportation costs, demands for more salary and unsuitable climatic conditions. The work suffered incurring heavy losses to British company owners.

2.4 The Arrival of Tea Tribe :

Britishers wanted labourers who will be devoted to their work along with their womenfolk and children. Mr Bruce wrote, “To work in Tea Estates we need hard working labourers who will not only work themselves but will also involve their women and children in plucking and sorting of tea leaves”.1 Such workers cannot be found from amongst the cultured rural or urban population because of their ideas of self respect and settled life. They can be obtained only through the hard working tribals of different Indian states, who were living in forests cut off from other settled communities. As most of India was under British rule, it was possible for them to bring such people from far off states to work in tea gardens of Assam. The task was not easy, but looking at the profits the Britishers decided to go in for it.

During that time, many people considered Assam and North East India as a haunted place full of practices like black magic, human sacrifices, diseases etc. Hence few were willing to come to this region. Britishers painted an entirely different picture of Assam. They claimed that Assam soil has lot of hidden gold and silver under tree plants and the life is much happier than that in main land. Simple hearted tribal people were influenced and composed folk songs which are still prevalent here. The wordings are, “pky feuh vklke tkcksbZZ] nsls cMk nq[k jsA” (meaning -- 1.Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 23 second edition 2008. Reference from Dandeshwar Saikia’s Cha Bagichar Shramik aru Ain page 10 . come dear, let us go to Assam as the life here is very pathetic) or “?kj ckMh NksMs vkyh] cxkus dke djrs ys] lksuk :ik ikrs ysA” (meaning we have come here leaving our home to work in tea garden, to get gold and silver). The labourers were brought using different tricks like allurement and force. The journey used to be tedious and many wanted to flee midway. Especially the ones brought forcefully, used to run away from locked camps set near ferry ghats on the bank of Brahmaputra. Some used to die on way due to diseases. According to reports available, within first five years, out of 54352 labourers 1712 died on way to Assam1.

Though these labourers were brought from different states of India like Bengal, Uttar Pradesh, Bihar, Madhya Pradesh, Udisa, Maharashtra and Madras, main chunk came from Chhota Nagpur region comprising of parts of Bihar, Madhya Pradesh and Udisa.

MAP Dr Lohit Kumar Borah, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 20 second edition 2008.

In 1837 for the first time, labourers were brought to Assam from Chhota Nagpur region2. -- 1. Dr Lohit Kumar Borah, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 23 second edition 2008. 2. Dr Lohit Kumar Borah, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 23 second edition 2008. Reference from Nityanand Bordoloi; Akhomor Chah Majdoorer Samajik jeevandhara; eti sameeksha, page 10.

After seeing the results a decision was taken in 1859 that locals should not be employed in tea gardens and the entire working force should be brought from amongst the isolated Adivasis of different far off places. This was mainly for two reasons (i) they cannot escape easily and (ii) they can be moulded as per wish. The number of labourers brought from outside in different years are given in the table below:

TABLE A. Guha’s book Planter-Raj to Swaraj 1977 page 350, refferd in Dr Lohit Kumar Borah, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 26 second edition 2008.

To bring these workers from distant places, the Britishers initially appointed their own people in large numbers. Because of the incentives they were getting, these British employees used to compete among themselves to collect more and more workers using whatever methods they can. Some of the methods they adopted for collection of Labourers are listed below:

(i) Thekedari System- According to this system the British agent will appoint a Thekedar from amongst the workers already collected. This thekedar appointed for a given period of time, used to move about in his own area and influence more people to go to Assam. This was done on a contractual basis. Thus he used to work as a sub agent of the British agents. Being a local it was easier for a thekedar to convince people than the British agent. (ii) Sardar System- Once the Britishers got enough numbers working in Assam, they preferred to appoint Sardars on regular payment from amongst the working labourers. These Sardars were paid more and kept happier than other workers. They used to be closer and more reliable than others. Bringing new labourers from their places of origin, was a part of their job. (iii) Depot Marriages- Britishers observed that many among the migrated workers, try to escape as they miss family life in Assam. So they preferred to bring entire families here. However it was not easy to get a family. Hence they started listing the collected labourers in male-female pairs, in depots situated on way to Assam. These pairs were forced to stay together and form a family, even if the two belong to different regions. This was called a depot marriage even though there was no formal ritual. (iv) Girmitia System- During the 1857 revolt many youths lost their lives and the families were disturbed. Situation was pathetic. Britishers took advantage of it and tempted the youth to work in Assam Tea Gardens on an agreement basis signed for a fixed period of time. However after the expiry of the agreement time, these workers could not return on their own and were forced to extend the agreement further. Ultimately the youths had to settle permanently in Assam.

2.5 Living Conditions :

The labourers brought to Assam had no contact with the rest of the world and were totally dependent on their British masters. They were made to live in sheds and later in a “line” comprising of a small number of houses in one row. These lines used to be away from the inhabitants of Assam. Health conditions were horrible with negligible medical facilities. As a result, thousands of workers died due to various diseases (see Table below). Few tried to flee but were either caught and punished severely or died on way. The frustrated workers were encouraged to drink heavily so that they surrender to the situation completely for ever. Thus a slave society was formed out of workers brought from many Indian states.

TABLE Dr Rajanikant Das; Plantation Labour in India page 115 as mentiond in Dandeshwar Saikia’s Cha Bagichar Shramik aru Ain page 35, refferd in Dr Lohit Kumar Borah, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 27, second edition 2008

2.6   Women and Children :

There were some jobs in tea gardens which women could do more efficiently than men, like plucking and sorting of tea leaves. Thus an equally large number of women were required in the gardens. Moreover they used to work for smaller salaries than men. Also they were needed to form permanently settled families for the male workers. In the year 1884, there were as many as 78274 women working in Tea industry in Assam1. The number grew over years.

Like women, children also were engaged in very large numbers mainly for two reasons. Firstly they could work on meagre salaries and secondly they can be treated as per wish. --- 1. Prosenjit Choudhari, Asomor Chah-banua Aru Unais Shatikar Biddhat Samaj, page 24 They were mainly employed in sorting work. They were kept away from any kind of education so that they remain available whenever needed. Due to ill treatment children also tried to run away with men in large numbers. According to Dandeshwar Saikia (Chah Bagichar Sramik Aru Ain, p 41), in the year 1884, out of 9800 labourers who ran away from Assam, 1179 were children.

The following table shows the distribution of men, women and children employed in tea estates. It is evident that the difference in their numbers is not much.

TABLE (A.C.Phukan; Personnel Administration in the Tea Industry of Assam, p 168 reffered in Dr Lohit Kumar Borah’s Asomor Chah Janagosthir Samaj Aru Sanskruti, page 152, second edition 2008)

2.7 Participation in Freedom Movement of Assam :

Britishers who came to Assam under the pretext of protecting Assamese people from Manns of Burma (Myanmar), ruled over Assam from 1825 to 1947. Assamese people joined the national freedom movement under Gandhiji’s leadership. Britishers banned the entry of persons wearing white Gandhi cap near tea garden areas. They also removed common markets located near tea gardens. Despite all these efforts to keep Tea Workers isolated, a significant number from the community joined hands with the main stream in their struggle for independence under Gandhiji.

Dibru Darrang’s tea worker Arjun Ghatowar used to visit Congress office at Dhekiajuli and propagate the philosophy among tea workers. When Britshers tried to stop Pt. Madan Mohan Malaviya from visiting Assam, hundreds of tea workers agitated under Arjun Ghatowar’s leadership1. Already there was discontent against Britishers among tea workers. Soon they joined hands with others to spread the movement from Dhekiajuli to Helem, North Lakhimpur, Shibsagar, Horupathar, Jorhat, Chutia, Dumduma etc. Even far off places from Sylhet and Cachar districts saw participation of tea workers. Influenced by Non Cooperation Movement, thousands of tea workers left their jobs and sold out their livestock for throw away prices, only to join freedom movement, shouting slogans, “Gandhi Maharaj Ki Joy!” Even womenfolk did not lag behind. In 1923 Mangri Urang who later came to be known as Malati Mem was killed for leading the movement of women tea workers2. --- 1. Sushil Kurmi’s book Ahomor Chah Majdoor Akhim Ainar Aapun Hantan, Chah Bagichar Sahitya Sanskriti page 10, refferd in Dr Lohit Kumar Borah’s Asomor Chah Janagosthir Samaj Aru Sanskruti, page 121, second edition 2008

2. A. Guha’s book Planter-Raj to Swaraj 1977 page 128, refferd in Dr Lohit Kumar Borah’s Asomor Chah Janagosthir Samaj Aru Sanskruti, page 123, second edition 2008

POST INDEPENDENT CHANGES IN THE SOCIO ECONOMIC STATUS OF TEA WORKERS

3.1 Introduction :

Due to variety of reasons like, the freedom struggle of Indian National Congress, Azad Hind Fauj of Netaji Subhash Chandra Bose, Indian Revolutionary Movement, Second World war and fast changing International Political Scenario, the Britishers left this country. India became independent on August 15, 1947 but also got partitioned. A separate nation Pakistan was carved out on East and West side of remaining India. A part of Assam was gone forever. Some of the tea gardens went to East Pakistan or present day Bangla Desh. They are not considered in this project.

Independence saw a transfer of ownerships of some of the tea gardens from foreign nationals to Indian capitalists. At some places the white masters got replaced by local brown masters. It was expected that the new masters will have a more sympathetic approach towards the suppressed tea workers. However the life of tea workers did not see any significant positive change.

3.2 Socio Economic Changes :

The dawn of independence saw mass awakening in the society. Like all other citizens of free India, the Assam tea workers too were expecting to see a sea change in their social life. They had participated actively in freedom struggle along with others. Because of remaining suppressed for a very long period, they had no pre fixed plan to rise on their own. Their hopes lied on national and state level political leaders and also on new company owners as well as fellow educated citizens of the region.

However these powerful and influential class got busy with their own planned tasks. The national leaders involved themselves in big industrial and infrastructural changes. State leadership of advanced states engaged itself in bringing more and more resources for their own states from the centre. The new tea company owners wanted to establish themselves in the revised situation. While the educated class started raising its own standard of living. Hardly anyone had time even to think about the unimportant labour class. The labour leaders, who were directly responsible for uplifting this class, failed miserably in their duties. As a result the changes that occurred in the social status of tea workers were negligible.

In 1979, James Finley & Comapany’s shareholders general meeting was held in Glasgo. One of the shareholders Mr Roger Jeffary, who had travelled in Assam said, “Though the tea companies are earning huge profits from tea gardens, the condition of tea workers as seen in Assam is extremely pathetic. They still live in very unhygienic and in-humanitarian conditions even after so many years of independence.” The president of the company Sir Collin Campbell, in his reply pointed out that the tea companies take all decisions in consultation with the labour union leaders of the tea workers and hence cannot be blamed1. This clearly shows the lack of interest of labour unions in improving the conditions of tea workers.

In the book “The Tea Trade” published by London’s World Development Movement, it is clearly mentioned that British as well as Indian owners of tea companies are to be blamed for the miserable condition of tea workers in Assam. According to the book, even the post independence new Indian owners of the tea companies, are as selfish as the earlier owners. Their only interest is quick and large returns on their investments2.

3.3 Reduction of “Permanent” tea workers in tea gardens :

To increase their profits, the company owners started reducing the number of “permanent” tea workers and replace them by ad-hoc or temporary workers so that the salaries and other benefits can be saved. In 1947, number of permanent tea workers in Assam was 8,11,973. However in 1951 it was reduced to 5,38,638. In 1973 only 4,00,000 permanent labourers were retained3.

Area under tea cultivation however was increasing. In 1951, the area under tea cultivation was 1,55,674 hectares, while in 1955 it rose to 1,56,751 hectares. In 1986 the area under tea cultivation grew to 2,24,718 hectares4.

Tea production too was showing enormous rise. In 1951, tea production was 1,50,370 thousand kilograms, while in 1974 it rose to 2,65,281 thousand kilograms5.

1. Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 139-140, second edition 2008. Reference from Humen Borgohain : Auponibeshik Shoshanar Biruddhe Akhomor Shesh Sangram, page 1.

2. Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 139-140, second edition 2008. Reference from Humen Borgohain : Auponibeshik Shoshanar Biruddhe Akhomor Shesh Sangram, page 67.

3. Amulya Khataniyar, Ahomar Cha Shilp aru Cha Shramik, Prativedan, May 1981 page 95-96, refferd in Dr Lohit Kumar Borah’s Asomor Chah Janagosthir Samaj Aru Sanskruti, page 149, second edition 2008

4. “Dainik Janombhoomi” 12 Dec 1989 page 3, mentioned by Amulya Khataniyar, Ahomar Cha Shilp aru Cha Shramik, Prativedan, May 1981 page 95-96, refferd in Dr Lohit Kumar Borah’s Asomor Chah Janagosthir Samaj Aru Sanskruti, page 151, second edition 2008

5. Dr Dinonath Barua, Cha Bagichar Katha, page 49, refferd in Dr Lohit Kumar Borah’s Asomor Chah Janagosthir Samaj Aru Sanskruti, page 151, second edition 2008

3.3 Improvement :

However slight improvement occurred in social living conditions of tea workers, which the writer came to know through discussion with elderly retired workers. Some of the information is gathered through relevant books.

1. During British period, in order to keep tea workers away from local Assamese people, they were forced to wear clothes above their knee and to move about barefooted even in difficult places. Even today many elders can be seen wearing half pants and no footwear. However after independence there was no compulsion or strict ban on this.

2. Intermixing with people of other communities like Assamese, Nepali, Mising, Bengalis started though on small scale. At few places the other communities developed friendly relationships and accepted the tea tribe people as their own. This however happened mostly in Bastis with ex-tea garden workers. Tea tribe people in gardens are still isolated to a large extent.

3. In 1951, Plantation Labour Act1 was passed according to which tea garden areas, where number of children exceeds 250, a primary school should be set up. As a result many tea gardens started their own primary schools.

4. Under the same act, welfare activities for children below six years of age, like creche houses with trained nurses were also started. This gave a little relief to the womenfolk. However its effectiveness is questionable.

5. Medical facilities too saw slight improvement post independence.

6. It took as many as 44 years (1991) to equalise the salaries of men and women working in tea gardens2.

7. Child labour too began to decrease after independence. If the number of children working in tea gardens was 17.5 % in 1938, it became just 8.7% in 19743.

1. Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 114, second edition 2008.

2. Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 128, second edition 2008.

3. Letter by Indian Tea Institute (Circular Number 86 dated 9.8.1994) referred in Dr Lohit Kumar Bora, Asomor Chah Janagosthir Samaj Aru Sanskruti, page 154, second edition 2008.

PRESENT SOCIO ECONOMIC CONDITION OF TEA TRIBES IN ASSAM

4.1 Introduction :

Last few decades saw miraculous advancements in the fields of science and technology all over the world. Rapid Developments in the fields of communication and transportation converted the big world in to a small global village. Huge population got influenced by the changes. Backward tea tribe community too did not remain untouched. A small section of younger generation, especially those near roadways and railways, accepted the changes openly, but got confused. These gadgets and newer models of transportation were too attractive for them to resist. Many boys and girls in the adolescent age couldn’t avoid their temptations and resorted to any means to acquire them. Because of lack of proper guidance and control of illiterate parents and relatives, they lost interest in education and got involved mostly in misuse of technology. The winds of change will bring in fresh air but will also destroy some half baked pots. The community needs proper guidance to handle the changed situation to its best advantage.

4.2 Social conditions :

Though the developed, educated and cultured class is moving ahead very fast, the backward masses are still crawling at snail’s speed. Because of this, the gap between rural and urban population is increasing day by day. The tea tribe people belong to rural population that too isolated, neglected and suppressed in their tea gardens or localities popularly known as Bastis. The community should be classified into two distinct groups, namely those still living and working in tea gardens and those settled in Bastis or migrated to other places. Both the places have their own advantages and disadvantages. If the Basti people have better exposure than the garden group, then the garden workers have better security than the over exposed Basti people. Let us see the condition of these two groups separately.

(a) Tea Garden workers Living in Garden Campus-

Larger part of tea tribe population (nearly two third) live in the quarters provided by the tea companies within their campuses. They hardly move out of their campus and have very little contact and knowledge with the outside world. Their thinking and way of living is still of medieval period. Old traditions and customs based on blind faiths exist in the lines (tea worker’s quarters) of garden areas.

(i) Men Folk: The men folk keeps itself busy in the monotonous garden duties and have no ambition of their own. They have full faith in the management and the labour union leaders. As a result their life hasn’t changed much. They work regularly and sincerely on minimum wages and benefits provided by the company. They hardly have any social activities or entertainment programmes. As a result their evenings pass with drinks, quarrels and lethargy. As they leave early for their duties and return physically tired, they are unaware of the developments happening in the outer world.

Their only aim is to retain their permanent secured job for one of their children. Other children are left on their own at the mercy of God. There are however few, who try to give some education to other children and engage them in some other work within or outside garden. Very few people care for their daughter’s education, because they think that the daughters are not going to stay with them after marriage. They only see that the daughter gets married to a good boy.

Due to lack of knowledge most of them do not follow family planning norms. As a result the number of children is large. In order to provide better living to their kids some of them send their kids for work at far off places at very young age. With the new government’s schemes almost all the workers have bank accounts and get increased salaries directly in their accounts. Government is also opening ATM centres in many gardens to facilitate minimum cash balance at home. But these changes will need some more time to reach interiors.

(ii) Women Folk: The women living in tea gardens mostly have permanent jobs like their husbands. However they have to work at home also, even after returning from their duties in the garden. As a result many of them remain weak. Also because of early marriage and large number of children they bear, their health condition remains very poor. The overall life span of both men and women is far below the normal standards elsewhere. Though men are dominant in taking big family decisions, women too have freedom in their day to day household activities. In social pujas they too have an equal role to play as their spouse.

Since last few years women have formed economic self help group activities popularly known as “Atmasahayak Gut” in most of the garden lines. They collect certain fixed amount every week and deposit it in Gramin banks. One of the selected members or a needy member can withdraw the required amount from the Gut account. The bank on its part contributes equally to the account. The activity has state government backing.

However some thugs take disadvantage in the name of private finance companies or insurance companies and present attractive schemes to simple hearted women folk. The companies go missing after collecting huge sum from hundreds of unsuspecting members for months. Thus poor families lose their hard earned money.

(iii) Children: The children in tea gardens grow in free atmosphere. In most cases there is hardly anyone to take care of them. The elder children have to look after their younger siblings. Hence they cannot attend garden school regularly. When they become independent, some of the parents send them for work at far off places in order to give them better living. There are instances where these children have not returned for many years. Recently there was a news item from Tinsukia in Asomiya Pratidin dated 31st March 2017 about 9 children brought back from their place of work by the police. The situation is improving since last few years. Government and voluntary organisations are actively trying to reduce child trafficking. Now the government is trying to put them in schools. However with lack of guidance from uneducated parents and poor standards of learning in schools, most of them leave their education midway to find a source of earning.

Once they start working and earning, the only task left in life is marriage. They get married at very young age and have early children. As a result the child born and its young mother both remain very weak. In many cases small kids can be seen with only one of the parents. The birth rate as well as the infant mortality rate is larger as compared to others. The immature young parents find it difficult to bear the burden of growing family expenses and responsibilities. This leads to frequent violent quarrels and increasing frustration. As a result the young parents resort to excessive drinking and in few cases take extreme step of committing suicide also.

(iv) Overall Health Conditions: The commonly seen diseases in tea gardens are TB, Malaria, Cancer, Liver Cirrhosis Chronic cough & cold, High Blood Pressure, Low Haemoglobin, Sickle Cell, Paralysis, Night Blindness, Epilepsy, Hepatitis, Tape Worms and some mental diseases. Due to high incidence of some of the fatal diseases, this community has very high mortality rate as compared to others. The causes for them are well known to educated people, but this illiterate class fall prey to temptations, lack of knowledge along with some misconceptions and some deliberately introduced practices by others. e.g. Most of the Sadani people boil water along with tea leaves and salt early in the morning and keep drinking the same throughout the day. As per experts, this causes anaesthetic effect on brain cells and the person stops thinking to become mentally dull. This practice was deliberately introduced and propagated to keep the community mentally weak. However the habit shoots up the Blood Pressure. Similarly when a person gets diarrhoea, the relatives advice against giving water instead of giving more water with salt and sugar. This is because they think that the patient has excess water in his body. All these along with malnutrition, unclean living conditions and faith on local ojhaas or witchcraft rather than doctors worsen the situation. High costs of medicines, doctor’s fees, fear of ill treatment at medical centres keep the community away from modern treatment. However the situation has improved significantly in recent years.

(v) Festivals and Pujas: Tea workers have to adjust their social poojas like Karam Pooja, Gaon Pooja according to the weekly offs and seasons. The garden managements on their part organise Kali Pooja on “No Moon Night” at the end of harvesting season. It happens with much fanfare, animal sacrifice and films for three days. New Year night is also celebrated with films and merrymaking. Apart these religious Hindu people celebrate festivals like Shiv-Ratri, Ram-Navami, Durga Puja, Janmashtami, Fagava and Diwali among their groups. The Christians on their part celebrate Christmas. Tea gardens have temples as well as churches in their campuses. Garden Management organises football tournament for their workers in the month of Ausgust. Tea garden workers have their own groups of “Jhumer” and “Sayala” folk dances. These people believe in keeping live stock including cows, goats, hens and pigs etc at home. Cow in particular is considered as “Laxmi” and is worshipped on important occasions.

(b) Tea tribe people in Bastis- Due to saturation of jobs in tea gardens, a large number of tea tribe people are forced to leave their jobs as tea workers and settle outside on the lands provided to them during British period. On face they were landlords with own lands, but without any education and protection. They were exposed to the outside world without any preparation.

Most of the people in the new world were unconcerned. However like fish eating sharks in sea, there are selfish cunning people in world. They started grabbing the lands and property of these innocent unsuspecting workers. Various methods were used. Offering help when in distress and then taking land, bulls etc in return was common. Taking thumb impression and then lodging complaint on the basis of papers, providing lot of liquor and making deals afterwards, threatening were some other means adopted. Some paid agents from the community also helped the grabbers.

In few isolated incidents, grabbers used militant tactics to attack Bastis under some pretext or other. At some places there were violent attacks on Bastis in order to grab lands. Thousands got displaced and some just vanished. Thousands got displaced and some just vanished. When the Basti people run away out of fear, their lands are grabbed. In one such incident, bodies of 2-3 killed women of other community were thrown near a Basti at night. Early morning hue and cry was raised against the Basti locals and the Basti was attacked. Thousands of People from the Basti and also from nearby Bastis ran away and were kept in refugee camps. Enquiry later revealed that the dead bodies were kept by some miscreants deliberately to drive away the Basti people and grab their land. Some Bastiwalas returned after peace but many left for ever.

Some neo rich from surrounding areas and also few rich people from far off places got interested in children especially minor girls for household works in their houses. They too searched for greedy agents of the Sadani community and bought children for meagre prices  mostly by cheating the parents. The parents were told that the children will get good food, some education and decent life in return of little help in household choirs. Also they will come home during Pujas and other family functions. Parents used to get impressed by the sweet talk and used to happily send their children in cars or two wheelers (a big sight for them). However many of the children did not return, while some were dropped near parent’s houses when they were of no use. Of course there were some kind buyers as well, who treated the children well. Educated them and got them married at proper age. But such number is very small. Mostly it was/is exploitation and violation of child labour norms. Soon most of the Basti ex-tea workers, lost their lands and a few of their many children to the cunning tactics of selfish people of the surrounding world. Some of them have just small plots left for their huts. Some others have lost their lands and are working as servants in the land they previously held. Quite a few got migrated after losing their lands and are lost in the open world. These people being uneducated and having tremendous inferiority complex, were cheated at every step. Their weakness to liquor made them vulnerable and they became a soft target for others. The open competition in the outside world was too much for them and survival was very difficult. Shrewd people took advantage of there simplicity and lent them money in difficult times, only to make them a bonded labourer later.

However some people who were forced to leave garden, accepted the new challenge. They struggled with the situation, learnt new trades or business tactics and established themselves in the outer world. But their number is very small. They are now educating their children and making them strong to face the world. These people are the torch bearers for others to follow suit. Very few have entered politics and are holding respectable positions in the society. Some of the daring youths formed their own groups and got temporary employment in far off cities as well as industries in other states. These are just exceptions. Till today huge majority of the tea tribe people in Bastis are disorganised, uneducated, poor, addicted, suffering from inferiority complex and most importantly unprotected. The condition of women and children is not much different than that prevailing in tea gardens.

Now government on its part is trying to control exploitation of these people by providing them basic facilities like ration cards, job cards, toilets, semi pakka houses, electricity or gas connections. Nowadays it is also trying to check human trafficking with the help of some social organizations. Children are encouraged to join schools till 14 years of age. In short the situation is improving slowly. However in the absence of proper environment and lack of quality education, most of the children leave school midway to get any kind of work and get married early. With little help from outside, pace of development is very slow. Unless protected and helped to develop, the society can collapse creating newer problems for the region.

SURVEY ANALYSIS

5.1 Introduction : As mentioned in the methodology of Chapter I, primary data was collected directly by interviewing 80 people of Sinatoli Tea Estate and Harmoti Gaon Panchayat. Questionnaire was divided in to three parts, namely (i) Personal information, (ii) Awareness and involvement in democratic process and (iii) Socio-economic status. Population was divided into three strata namely (a) Permanent tea workers (b) Temporary tea workers and (c) those engaged in works other than tea industry. As exact demographic distribution in each stratum was not known, sample size from each stratum was decided by guessing. The response was mixed. Some of the respondents were enthusiastic, while some others showed cold shoulder. A few of the respondents were suspicious and were not ready to reveal information to some questions. In all 44 questions were asked and seven matriculate friends helped in the survey.

5.2 Tabulation and Representation of Data: Out of the eighty persons interviewed, 44 were males and the rest 36 were females. Table below gives the results of some relevant questions from parts (ii) and (iii) of the questionnaire, (The numbers given in table are in percentage):

S. No QUESTION IN SHORT Yes No 1 Have Voter ID card. 86.08 13.92 2 Voted in last Assembly Election. 82.28 17.72 3 Knowledge about Name of Ruling Party in Assam. 57.14 42.86 4 Knowledge about registration of Birth, Death, Marriage. 48.72 51.28 5 Knowledge about marriageable age. 48.10 51.90 6 Knowledge about Right to Education. 69.23 30.77 7 Friends Outside Community. 56.41 43.59 8 Bank Account. 85.33 14.67 9 Received Benefit from Any of Government schemes. 52.63 47.37 10 Type of House. (Pakka- Yes, Kachcha-No) 55.13 44.87 11 Children below 14 going to school. 79.71 20.29 12 Ever Visited any Government Office or Hospital. 86.49 13.51 13 Any Family Member Ever Gone Outside for Work. 31.17 68.83

Questions one to six in the above table show the General Awareness of the subjects under study. It is clear that apart from voting, general awareness about happenings in country is not very encouraging. Nearly half of the population under consideration is unaware of basic rights and responsibilities of a civilian. Good thing is that above 69 % of the respondents know about Right to Education. It indicates a ray of hope for future. This is shown in a horizontal bar chart below:

Questions seven to thirteen in the table show the involvement of the respondents in social life. Questions nine and ten reveal that the percentage of the beneficiaries from government schemes is slightly above halfway mark. This means that the government machinery needs to be active and unbiased. Many from the community live in hand to mouth conditions and hence cannot spare time to approach and pursue their claims in government offices. The Jan Dhan Yojna of the Prime Minister however has reached in interiors as is evident from the response to Question eight of the table. Another matter of satisfaction is the answers to Questions eleven and twelve. A sizeable of families have their children going to school and also an approach in government offices or hospitals. The answer to last question show that a significant number of persons have started to come out of their shell and get some exposure. All these results have been depicted in the vertical bar chart below.

Personal information enquired during survey has some interesting revelations. While the monthly income of majority of the families is between Rs. 2000/= to Rs. 3000/=, the number of children in about 52% of the families is above 2. This means feeding more than four members in just about Rs. 2500/=. That comes to an average of Rs. 500/= per head per month. This is not a good sign at all. This can be the cause of malnutrition and high mortality rate. Immediate action needs to be taken on this issue. The two interrelated problems can be understood from the following two pie charts:

Similarly the number of individuals who have come out of labour work is directly related to the educational level. The following two pie charts show the occupation and educational level of the people interviewed. Not a single person has regular service other than in tea garden. A meagre percentage of persons are engaged in farming or business. Though the survey has around one third respondents from Bastis, most of them are engaged in disorganised irregular labour jobs. They get some seasonal work and remain unemployed for long periods especially in rainy season. During that time the family life become pathetic and in some cases the entire family leaves the native place for ever. Such unsettled families later become bonded labourers. Efforts must be made to preserve their human rights.

INFERENCE, SUGGESTIONS AND CONCLUSION

6.1 Inference:

It is evident from the information and analysis that the various points of the Hypothesis presumed in Chapter I of the project are true to a large extent.

(a) As compared to other communities of North East Region with high percentage of literacy, higher per capita income and most importantly the high confidence level, the Tea Tribes of Assam are far behind.

(b) This backwardness and inferiority complex has caused exploitation at the hands of powerful and greedy. Many have lost their lands and children and some families got unsettled for ever.

(c) It has been used as a vote bank by most of the political parties. Lending crocodile tears, showing sympathy and pity together with sweet talks and promises to win votes has been going on for decades. Flow of liquor, money and gifts is common during elections. Once the election is over the community is forgotten by the political leaders. However little attention is paid to the community even after elections in recent years.

(d) There has not been much improvement in the condition post independence, as was expected. The new owners of tea estates and political bosses were as cunning as their British counterparts.

(e) The elders of the community on their part remained equally stagnant during the change over of guards. Their lethargy along with frustration and lack of interest in development helped in worsening the situation.

(f) Effects of the neglect of this vital community over years can be observed clearly in Assam. Demographic distribution is fast changing and recent settlers from outside have become influential and powerful. If not checked, this can result in unrest and violent situation.

(g) A sympathetic look along with a helping hand from government, social organizations and educated locals can definitely change the things for better. Not only a healthy skilled working force can be erected, but also a huge patriotic group that has strong attachment with the state, region and nation can be a boon in this far eastern part of our motherland.

6.2 Suggestions:

It is crystal clear that the situation is alarming and requires early curative measures. Swift and effective steps should be taken on various fronts to improve the conditions. Government and social organizations will have to come together to create awareness about rights and responsibilities of the Sadani community. “Dignity of Labour” should also be taught to others. The people who have contributed and are contributing maximum for the region should not get the minimum in return. They deserve much better treatment despite their flaws.

Basic facilities like Roti-Kapada-Makan must be provided to one and all at the earliest. This however is not enough. They should be brought in mainstream by giving them vocational training in various trades. As they are hard working, the skills they will acquire will certainly enhance the production level of the region. As they have been living here for more than one hundred and seventy five years, they can never be a burden like other people coming from outside.

In order to facilitate better integration with other communities of the region, the tea tribe people should be given a dignified name like SADANI, representing their dialect.

Spread of education is the best way to eliminate backwardness and poverty. Efforts should be taken to provide quality education in the interiors of tea garden lines and bastis. In order that the community accepts the changes willingly, good educated social leadership will have to be built to replace the political bosses. This can be achieved by selecting talented boys and girls of the community and bringing them up in better environment like that prevails in residential schools.

The writer would like to emphasize on setting up of few Navodaya Vidyalays for the selected children of the community from all over the state. The products of these schools can become roll models for others.

Print, electronic and social media should be popularised among the masses to spread awareness about happenings and changing world. It can have tremendous impact on the social life, which still is crawling at least fifty years behind others.

6.3 Conclusion : Finally it can be concluded that the purpose of taking up this project has been fulfilled to a large extent. Within stipulated time and limited resources, attention is drawn to the various aspects responsible for the pathetic condition of the huge tea tribe community of Assam. The writer would like to conclude with the following words:

“All humans are equal in the eyes of god and some humans have no right to create imbalance. Equal opportunities to all should be the goal.”

BIBLIOGRAPHY :

(1) Adhikari Dr Sukdev, 2012, “Asomor Chah Janagosthi Aru Lokjivan”, Jagaran Sahitya Prakashan, Guwahati.

(2) Borah Dr Lohit Kumar, second edition 2008, “Asomor Chah Janagosthir Samaj Aru Sanskriti”, Kaustubh Prakashan, Dibrugarh.

(3) Choudhari Sri Prasenjit, DECEMBER 1989, “Asomor Chah-Banuva Aru Unnais Satikar Bidvat Samaj”,  Student’s Stores Publication, College Hostel Road Guwahati.

(4) Text Book for fourth Semester B.A. Dibrugarh University, “Politics of North East India with special reference to Assam”

(5) Lesson “Chahbanuva Aru Asomiya Sanskriti” from “Asomor Sanskriti” Dr Leela Gogoi.

(6) Lesson “Chah Janajati: Samikshatmak Adhyayan” Sri Deben Tassa in “Asomor Janajati Aru Sanskriti”.

(7) News report from “Asomiya Pratidin” and “Amar Asom” during the research work.

(8) Web links referred from google search: (a) Tea Tribes of Assam : https://en.m.wikipedia.org (b) Social Security Provisions for Assam’s Tea Garden Workers in Budget a Step Towards Amending Plantations Act : https://thewire.in    (c) A Study on the Socio-economic Conditions of Labourers in the Tea Gardensof Jorhat District: https://www.researchgate.net

QUESTIONNAIRE FOR PROJECT ON “DEMOCRACY & SOCIO ECONOMIC STATUS OF TEA TRIBES IN ASSAM; SPECIALLY CASE STUDY OF HARMOTI GAON PANCHAYAT & SINATOLI TEA ESTATE”

NAME OF THE INTERVIEWER: BISHAL MUNDA DATE : _ _ / _ _ / 2017                                               TIME:  _ _. _ _ HOURS _______________________________________________________________________________________________ I. Personal Information :

1. Name: _________________________________ 2. Sex: M/F    3. Age: _ _  years 4. Village: ________________________________ 5. Marital Status:   M / UM / W 6. Educational Qualification: Illiterate / Up to Class ___ / HSLC / HS / Graduate / PG 7. Caste: OBC / Other (specify) ____________________  8. No. of Children: _____ 9. Total Members in Family: _______     10. Number of Earning Members: ______ 11. Occupation: Permanent Tea Worker / Temporary Tea Worker / Cultivator / Business / Skilled Labourer / Unskilled Labourer / Any Other _______________________ 12. Is your profession same as that of your grandfather? Y/N 13. Income: Rs _________ /= per annum / month / fortnight / week / day II. Democracy : 1. Do you have a Voter ID card? Y/N 2. According to you after what age a person can vote? _ _ years 3. Is the minimum voting age same for men and women? Y/N 4. Did you cast your vote in last year’s Assembly Election? Y/N 5. Do you cast your vote in Panchayat Elections? Y/N 6. Do you know the name of Gaon Burha of your area? Y/N 7. Do you know which is the ruling party in Assam? Y/N 8. Do you know the name of India’s Prime Minister? Y/N 9. Do you know that children below 14 years must go to school? Y/N 10. Are you aware of the marriageable age of boys and girls? Y/N 11. Do you know that Birth, Death and Marriage has to be registered? Y/N 12. Have you ever attended any election meeting? Y/N 13. How do you cast your vote? Caste//Candidate/Party/Allurement

III. Socio Economic Status : 1. What about your residence? Own House / Quarter / Rented House 2. Do all the children below 14 years in your family go to school? Y/N 3. What is the highest education of any member in your family? Illiterate / Up to Class ___ / HSLC / HS / Graduate / PG 4. What type of house you live in? Kachcha / Pakka 5. Which of these do you have? Mobile / Electricity / Gas Connection 6. Do you have a bank account? Y/N 7. What vehicle do you have? No Vehicle / Cycle / Two Wheeler / Others 8. Are you a member of any Social/Political/Religious organisation? Y/N 9. Have you ever gone to any Government office/hospital? Y/N 10. What type of treatment you get in Government offices? Good/Bad 11. Do you have friends outside your community? Y/N 12. Have you ever been invited to their houses for any occasion? Y/N 13. Have you ever invited a friend of other community in your house? Y/N 14. How do other people call your community? Kuli / Adivasi / Baganiya / others 15. Has anyone from your family ever went away for work? Y/N 16. Do you take opinion of women of the family in family matters? Y/N 17. Who gets more benefit (salary/ration) at the place you are working? M/F/Same 18. Have your ever got benefit of any Government Scheme? Y/N Signature / Thumb Impression of the Respondent:

Note: (Any special information)