Kopro Village
The road to Kopro Village was long and bumpy because, well, it was developing. Rastiya Manava meaning “National Man” was a name given by the central government to the Baiga proclaiming their adoption of the tribe because of their existence as ‘greatly backwards’ economically. Supposedly, all India’s Baiga are nominally recognized under this, but not all Baiga are aware of the programs. There have been many schemes for welfare of the Baiga propagated by the government, but they are carried out my private contractors for various motives. These programs include education, housing, water, food rations, and the growth of power infrastructure, and because of this the Baiga of Kopro village are thriving.
The western dress found on their backs eludes to either a higher income, or perhaps to a donation from an organization connected with the government schemes. If they dress modern, they are likely to feel modern, and seek jobs in the budding manufacturing industries in the area, where the managers can take advantage of the huge work force that they may need not pay as high as people from other communities.
Samaru Marawi says that because he is educated, he knows the name of the scheme and thus has been able to reach out and become a beneficiary. Other reasons that can be attributed to this communities awareness is that they have not, for at least 100 years or more, been displaced from their homeland. They have not suffered the anxiety and hopelessness of being a refugee and therefore have been able to find ways to develop.
Disparities even within this village exist due to what Samru expressed as the unwillingness of some parents to enlist their children in school. Many familes can not afford to send their children to school, not because of the cost of attending (that which is waved by the state), but because they need as many hands as possible around to work towards the family income. It is the schools that fascilitate Scheduled Tribes cetificates and ration cards for the children, and in this way the rest of the family will also be introduced to other benefits. There is a sence of apathy towards seeking help from outsiders that develops in the minds of many Baigas. This mainly being that it is in their nature to be independent and seclude themselves from other communities. If a Baiga is to receive any benfits he or she has to go Baihar to fill out the forms. The villagers attest that no one is coming to them to ensure their inclusion. After passing fifth standard (which is the last year sanctioned by the government) children will receive a certificate to stay in Hostels to continue into 6th through 10th standard. Once again this is if they if they go out of their way to obtain it.
While bamboo products have traditionaly been a major source of income for many families in this village, many will find manual labor jobs. Wage per day for these job is around 122 rupees, almost twice the wage that those workers get who are not holders of job certificates. The trade of bamboo products has been swifly declining since the age of plastic fell upon the world. Before plastic became a cheaper and more available alternative, the demand for bamboo all but completely vanished. Basket weaving has now been designated primarily during festival times, such as Nordurga, as traditional products are considered more desirable for religious ceremonies.
The western dress found on their backs eludes to either a higher income, or perhaps to a donation from an organization connected with the government schemes. If they dress modern, they are likely to feel modern, and seek jobs in the budding manufacturing industries in the area, where the managers can take advantage of the huge work force that they may need not pay as high as people from other communities.
Samaru Marawi says that because he is educated, he knows the name of the scheme and thus has been able to reach out and become a beneficiary. Other reasons that can be attributed to this communities awareness is that they have not, for at least 100 years or more, been displaced from their homeland. They have not suffered the anxiety and hopelessness of being a refugee and therefore have been able to find ways to develop.
Disparities even within this village exist due to what Samru expressed as the unwillingness of some parents to enlist their children in school. Many familes can not afford to send their children to school, not because of the cost of attending (that which is waved by the state), but because they need as many hands as possible around to work towards the family income. It is the schools that fascilitate Scheduled Tribes cetificates and ration cards for the children, and in this way the rest of the family will also be introduced to other benefits. There is a sence of apathy towards seeking help from outsiders that develops in the minds of many Baigas. This mainly being that it is in their nature to be independent and seclude themselves from other communities. If a Baiga is to receive any benfits he or she has to go Baihar to fill out the forms. The villagers attest that no one is coming to them to ensure their inclusion. After passing fifth standard (which is the last year sanctioned by the government) children will receive a certificate to stay in Hostels to continue into 6th through 10th standard. Once again this is if they if they go out of their way to obtain it.
While bamboo products have traditionaly been a major source of income for many families in this village, many will find manual labor jobs. Wage per day for these job is around 122 rupees, almost twice the wage that those workers get who are not holders of job certificates. The trade of bamboo products has been swifly declining since the age of plastic fell upon the world. Before plastic became a cheaper and more available alternative, the demand for bamboo all but completely vanished. Basket weaving has now been designated primarily during festival times, such as Nordurga, as traditional products are considered more desirable for religious ceremonies.
Ken Singh Durway happily weaves a basket out of strips of bamboo, which of late he rarely gets the chance to make.