<![CDATA[Niruta Publications - Social Work Blog]]>

<![CDATA[Niruta Publications - Social Work Blog]]>Mon, 27 Apr 2026 23:54:31 -0700Weebly<![CDATA[ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆ]]>Sat, 14 Mar 2026 09:50:32 GMThttps://www.nirutapublications.org/social-work-blog/3506152

ಲೇಖಕರು : ಡಾ. ಸುಜಾತ ಎಂ & ಡಾ. ಕುಮುದಿನಿ ಅಚ್ಚಿ

ಕಳೆದ ಎಂಟು ದಶಕಗಳಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ ಶಿಕ್ಷಣವು ಹುಲಸಾಗಿ ಬೆಳೆದು ಬಂದಿದೆ. ಎಂಬತ್ತರ ದಶಕದಲ್ಲಿ ಬೆರಳೆಣಿಕೆಯಷ್ಟು ಇದ್ದ ಸಮಾಜಕಾರ್ಯ ಶಿಕ್ಷಣದ ಸಂಸ್ಥೆಗಳು ಇಂದು ಸಾವಿರದ ಅಂಕಿಮೀರಿ ಬೆಳೆದಿವೆ. ವೃತ್ತಿನಿರತ ಸಮಾಜಕಾರ್ಯಕರ್ತರಿಗೆ ಹೊಸ ಹೊಸ ಕ್ಷೇತ್ರಗಳು ಸ್ವೀಕರಿಸುತ್ತಿವೆ. ವೃತ್ತಿಪರ ಸಮಾಜಕಾರ್ಯದ ಸೇವೆಯನ್ನು ಜನರು, ಸಮುದಾಯಗಳು ಗುರುತಿಸುತ್ತಿವೆ. ಆದರೆ ಪಾಶ್ಚಿಮಾತ್ಯ ಪ್ರಭಾವದಲ್ಲಿ ಬೆಳೆದ ಭಾರತೀಯ ಸಮಾಜಕಾರ್ಯ ಶಿಕ್ಷಣವು ಹಲವು ತೊಂದರೆಗಳನ್ನು ಎದುರಿಸುತ್ತಿದೆ. ಅದರಲ್ಲಿ ಪ್ರಮುಖವಾದ ಸಮಸ್ಯೆ ಎಂದರೆ ಪ್ರಾಂತಿಯ ಭಾಷೆಯಲ್ಲಿ ಬರಹಗಳು, ಸಾಹಿತ್ಯಗಳು, ಪ್ರಕಟನೆಗಳು ಬರದೇ ಇರುವುದು. ಕನ್ನಡದ ಗ್ರಾಮೀಣ ವಿದ್ಯಾರ್ಥಿಗಳು ಇಂಗ್ಲೀಷನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವಷ್ಟು ಸಾಮರ್ಥ್ಯ ಹೊಂದಿರುವುದಿಲ್ಲ. ಹೀಗಾಗಿ ಅವರು ವಿಷಯದಲ್ಲಿ ಪ್ರಭುತ್ವವನ್ನು ಸಾಧಿಸುವಲ್ಲಿ ಹಿಂದೆ ಬೀಳುತ್ತಿದ್ದಾರೆ. ಪ್ರಾಂತೀಯ ಭಾಷೆಯಲ್ಲಿ ಪುಸ್ತಕಗಳು, ಬರಹಗಳು ಬಂದಿದ್ದಾದರೆ ವಿದ್ಯಾರ್ಥಿಗಳು ಸಹಜ ಸರಳವಾಗಿ ವಿಷಯಗಳನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಅನುಕೂಲವಾಗುತ್ತದೆ. ಆದರೆ ನಮ್ಮ ಬಹುತೇಕ ಬರಹಗಳು, ಲೇಖನಗಳು ಇಂಗ್ಲೀಷಿನಲ್ಲಿ ಬರುತ್ತಿವೆ. ಇದನ್ನು ಅರಿತುಕೊಂಡ ಡಾ. ಎಂ. ಸುಜಾತ ಅವರು ಕನ್ನಡದ ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ ಅನುಕೂಲವಾಗಲಿ ಎಂದು ಕನ್ನಡದಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆ ಎಂಬ ಗ್ರಂಥವನ್ನು ಹೊರತರುತ್ತಿರುವುದು ತುಂಬಾ ಸಂತೋಷದ ವಿಷಯ.

ಸಮಾಜಕಾರ್ಯ ಶಿಕ್ಷಣವು ಇನ್ನುಳಿದ ಅಧ್ಯಯನಗಳಿಗಿಂತ ವಿಭಿನ್ನವಾಗಿದೆ. ಸಮಾಜದಲ್ಲಿಯ ಸಮಸ್ಯೆಗಳನ್ನು ಸಂಶೋಧನೆಗಳ ಮುಖಾಂತರ ಅರಿತುಕೊಂಡು, ಅದನ್ನು ಅರಗಿಸಿಕೊಂಡು, ಆ ಸಮಸ್ಯೆಗಳಿಗೆ ಉತ್ತರವನ್ನು ಕಂಡು ಹಿಡಿದು, ಅದನ್ನು ಆಚರಣೆಯಲ್ಲಿ ತಂದು, ವ್ಯಕ್ತಿಗಳಿಗೆ, ವೃಂದಗಳಿಗೆ, ಸಮುದಾಯಗಳಿಗೆ ಸಹಾಯವನ್ನು ಮಾಡತಕ್ಕಂತಹ ವೃತ್ತಿ ಇದಾಗಿದೆ. ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆಯು ಸಮಾಜದಲ್ಲಿಯ ನಿರುದ್ಯೋಗ ಸಮಸ್ಯೆ, ಬಡತನ ಸಮಸ್ಯೆ, ಜಾತಿ-ವರ್ಗ ಬೇಧಗಳ ಸಮಸ್ಯೆ, ಬುಡಕಟ್ಟು ಜನಾಂಗಗಳ ಸಮಸ್ಯೆ, ಊನಶಕ್ತರ- ದೀನದಲಿತರ ಸಮಸ್ಯೆ, ಆರ್ಥಿಕ ಸಂಸ್ಥೆಗಳ ಸಮಸ್ಯೆ, ರಾಜಕೀಯ ಸಮಸ್ಯೆ ಇಂತಹ ಹಲವಾರು ಸಮಸ್ಯೆಗಳನ್ನು ವೈಜ್ಞಾನಿಕವಾಗಿ ಅಧ್ಯಯನ ಮಾಡಿ ಪರಿಹಾರಗಳನ್ನು ಸೂಚಿಸುತ್ತದೆ ಹಾಗೂ ವೃತ್ತಿಪರವಾದ ಮಧ್ಯಸ್ಥಿಕೆಯನ್ನು ಕೂಡ ಮಾಡುತ್ತದೆ. ಆದುದರಿಂದ ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆಗೆ ಸಮಾಜಕಾರ್ಯ ಶಿಕ್ಷಣದಲ್ಲಿ ಅತ್ಯಂತ ಮಹತ್ತರವಾದ ಸ್ಥಾನವಿದೆ. ಈ ವಿಷಯವನ್ನು ಸುಲಭವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳಬೇಕಾದರೆ ಅದು ಮಾತೃಭಾಷೆಯಲ್ಲಿ ಮಾತ್ರ ಸಾಧ್ಯ. ಈ ನಿಟ್ಟಿನಲ್ಲಿ ಡಾ. ಎಂ. ಸುಜಾತ ಅವರು ಹೊರತರುತ್ತಿರುವ "ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆ" ಹೊತ್ತಿಗೆ ವೃತ್ತಿಪರ ಸಮಾಜಕಾರ್ಯಕರ್ತರಿಗೆ, ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ, ಶಿಕ್ಷಕರಿಗೆ ಹಾಗೂ ಇತರ ಸಂಬಂಧಿತ ವ್ಯಕ್ತಿಗಳಿಗೆ ಒಂದು ದಾರಿದೀಪವಾಗಲಿದೆ.

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ಕರ್ನಾಟಕದಲ್ಲಿಯ ವಿವಿಧ ವಿಶ್ವವಿದ್ಯಾಲಯಗಳ ಪಠ್ಯಕ್ರಮವನ್ನು ಆಧಾರವಾಗಿಟ್ಟುಕೊಂಡು, ವಿದ್ಯಾರ್ಥಿ ಹಾಗೂ ಶಿಕ್ಷಕರನ್ನು ಕೇಂದ್ರ ಬಿಂದುವಾಗಿರಿಸಿಕೊಂಡು ಸಿದ್ಧಪಡಿಸಿದ ಈ ಕೃತಿ ಸಂಖ್ಯಾಶಾಸ್ತ್ರದ ಮೂಲಪರಿಕಲ್ಪನೆಗಳ ಜೊತೆಗೆ ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆಯ ಎಲ್ಲಾ ಘಟಕಗಳನ್ನು ಒಳಗೊಂಡಿದೆ. ಐದು ಅಧ್ಯಾಯಗಳಲ್ಲಿ ವಿಭಾಗಿಸಿದ ಈ ಕೃತಿಯು ಮೂಲಭೂತ ಸಂಶೋಧನೆಯ ಪರಿಕಲ್ಪನೆಗಳು, ಸಂಶೋಧನಾ ಸಮಸ್ಯೆಯ ಸೂತ್ರೀಕರಣ, ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನಾ ವಿನ್ಯಾಸಗಳು, ನಮೂನೇ ಅಥವಾ ಮಾದರಿ ಮತ್ತು ಮಾಹಿತಿ ಸಂಗ್ರಹಣೆ ಸಮಾಜಕಾರ್ಯಕರ್ತರಿಗಾಗಿ ಸಂಖ್ಯಾಶಾಸ್ತ್ರ ಈ ವಿಷಯಗಳನ್ನು ಒಳಗೊಂಡಿದೆ.

ಡಾ. ಬಿ.ಟಿ. ಲಾವಣಿ
ನಿರ್ದೇಶಕರು, ಜೆ.ಎಸ್.ಎಫ್. ರಿಸರ್ಚ್ ಸೆಂಟರ್, ಪುಣೆ

ಪರಿವಿಡಿ
ಅಧ್ಯಾಯ – 1 - ಮೂಲಭೂತ ಸಂಶೋಧನಾ ಪರಿಕಲ್ಪನೆಗಳು
ಅಧ್ಯಾಯ – 2 - ಸಂಶೋಧನಾ ಸಮಸ್ಯೆಯ ಸೂತ್ರೀಕರಣ
ಅಧ್ಯಾಯ – 3 - ಸಂಶೋಧನಾ ವಿನ್ಯಾಸಗಳು
ಅಧ್ಯಾಯ – 4 - ನಮೂನೆ ಮತ್ತು ಮಾಹಿತಿ ಸಂಗ್ರಹಣೆ
ಅಧ್ಯಾಯ – 5 - ಸಮಾಜಕಾರ್ಯ ಸಂಶೋಧನೆಯಲ್ಲಿ ಸಂಖ್ಯಾಶಾಸ್ತç ಮತ್ತು ಗಣಕಯಂತ್ರದ ಅನ್ವಯಿಕತೆ

]]><![CDATA[ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯ]]>Fri, 06 Mar 2026 10:01:29 GMThttps://www.nirutapublications.org/social-work-blog/8503185

ಲೇಖಕರು : ಡಾ. ಲೋಕೇಶ್ ಎಂ.ಯು. ಮತ್ತು ಪವಿತ್ರ ಎ.ವಿ.

20ನೇ ಶತಮಾನದಲ್ಲಿ ಆರಂಭಗೊಂಡ ನೂತನ ಜ್ಞಾನ ಶಾಖೆಯಾದ ಸಮಾಜಕಾರ್ಯ ವೃತ್ತಿಪರರಿಗೆ ವೈವಿಧ್ಯಮಯ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಕಾರ್ಯ ನಿರ್ವಹಿಸಲು ಅವಕಾಶವನ್ನು ಒದಗಿಸುವ ಬಹುಮುಖ ವೃತ್ತಿಯಾಗಿದೆ. ಪ್ರಸ್ತುತ ಸಮಾಜಕಾರ್ಯ ವೃತ್ತಿಯು ಆರೋಗ್ಯ ಕ್ಷೇತ್ರದಲ್ಲಿ ಗಣನೀಯ ಪಾತ್ರ ವಹಿಸುತ್ತಿದ್ದು, ಮಾನಸಿಕ ಆರೋಗ್ಯ ರಕ್ಷಣೆಯಲ್ಲೂ ತನ್ನದೇ ಆದ ಮಹತ್ವದ ಕೊಡುಗೆಗಳನ್ನು ನೀಡುತ್ತಾ ಬಂದಿದೆ. ಆಧುನಿಕ ಸಮಾಜದಲ್ಲಿ ನಾನಾ ಕಾರಣಗಳಿಂದ ಮನೋವ್ಯಾಕುಲಕ್ಕೆ ಒಳಗಾಗುತ್ತಿರುವವರ ಸಂಖ್ಯೆ ಹೆಚ್ಚಳವಾಗುತ್ತಿರುವುದು ಹಾಗೂ ಅದರಲ್ಲಿರುವ ಸಂಕೀರ್ಣತೆಯ ಸವಾಲುಗಳು ದಿನೇ ದಿನೇ ಅಧಿಕವಾಗುತ್ತಿರುವುದು ಮಾನಸಿಕ ಆರೋಗ್ಯ ಕ್ಷೇತ್ರದಲ್ಲಿ ವೃತ್ತಿಪರ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಅಗತ್ಯತೆಯನ್ನು ಎತ್ತಿ ತೋರಿಸುತ್ತದೆ.

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ಇಂದು ಸಮಾಜಕಾರ್ಯ ತನ್ನ ವ್ಯಾಪ್ತಿಯನ್ನು ವಿವಿಧ ಕ್ಷೇತ್ರಗಳಿಗೆ ವಿಸ್ತರಿಸಿಕೊಂಡಿದೆ. ಈ ಹಿಂದೆ ಸಮಾಜಕಾರ್ಯ ವೃತ್ತಿಪರರ ಸೇವೆಗಳು ಸಮುದಾಯ ಆಧಾರಿತ ಕಾರ್ಯಕ್ರಮಗಳು ತರಬೇತಿ, ಅನುಷ್ಠಾನ, ಆಪ್ತ ಸಮಾಲೋಚನೆ, ಸಮಾಜಕಾರ್ಯದ ವಿವಿಧ ವಿಧಾನಗಳು/ತಂತ್ರಗಳ ಬಳಕೆ ಹಾಗೂ ಸಂಶೋಧನೆಗಳಿಗೆ ಸೀಮಿತವಾಗಿದ್ದವು. ಪ್ರಸ್ತುತ ಇವರ ಸೇವೆಗಳು ಮಾನಸಿಕ ಆರೋಗ್ಯ ಕ್ಷೇತ್ರಕ್ಕೂ ವಿಸ್ತರಿಸಿದ್ದು, ಮನೋ-ರೋಗಿಗಳನ್ನು ಚಿಕಿತ್ಸೆ ಮಾಡುವಲ್ಲಿ ಬಹುಮುಖ್ಯ ಪಾತ್ರವಹಿಸುವ ಬಹುತಜ್ಞರ ಚಿಕಿತ್ಸಾ ತಂಡದಲ್ಲಿ ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರ ನಿರ್ಣಾಯಕವಾದುದಾಗಿದೆ. ಬಹುಮುಖ್ಯವಾಗಿ ಮಾನಸಿಕ ಆರೋಗ್ಯ ಉತ್ತೇಜಕ ಕಾರ್ಯಕ್ರಮಗಳು, ಮಾನಸಿಕ ಆರೋಗ್ಯ ಸಮಸ್ಯೆಗಳ ತಡೆಗಟ್ಟುವಿಕೆ, ಚಿಕಿತ್ಸಕ ಮಧ್ಯಸ್ಥಿಕೆಗಳು, ಪುನರ್ವಸತಿ ಸೇವೆಗಳು ಮತ್ತು ಮಾನಸಿಕ ರೋಗಿಗಳನ್ನು ಕುಟುಂಬಕ್ಕೆ ಮರುಜೋಡಿಸುವಲ್ಲಿ ಹಾಗೂ ಸಮುದಾಯದ ಮುಖ್ಯವಾಹಿನಿಗೆ ತರುವಲ್ಲಿ ವೃತ್ತಿಪರ ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಕೊಡುಗೆ ಗಣನೀಯವಾದುದು.

ಪರಿವಿಡಿ
ಅಧ್ಯಾಯ 1 - ಮಾನಸಿಕ ಆರೋಗ್ಯ
ಅಧ್ಯಾಯ 2 - ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯ
ಅಧ್ಯಾಯ 3 - ಮಾನಸಿಕ ಆರೋಗ್ಯ ಮತ್ತು ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯ
ಅಧ್ಯಾಯ 4 - ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯದ ಕ್ಷೇತ್ರಗಳು
ಅಧ್ಯಾಯ 5 - ಮಾನಸಿಕ ಆರೋಗ್ಯ ಸೇವೆಗಳು ಹಾಗೂ ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯ
ಅಧ್ಯಾಯ 6 - ಮನೋ-ವೈದ್ಯಕೀಯ ಸಮಾಜಕಾರ್ಯದ ಸವಾಲುಗಳು ಮತ್ತು ಅವಕಾಶಗಳು

]]><![CDATA[Social Work and Social Welfare (Subsidized under the NBT)]]>Fri, 27 Feb 2026 09:48:27 GMThttps://www.nirutapublications.org/social-work-blog/social-work-and-social-welfare-subsidized-under-the-nbt

Author : Shankar Pathak

This book was revised and updated parts of the Shankar Pathak's book "Social Work and Social Welfare", published in 2012 and this book was republished by National Book Trust of India under its subsidy scheme.

Contents
PART ONE
Social Policy and Social Welfare - A Social Historical Perspective
Preface
1. Introduction
2. Towards a Theoretical Framework for the Study of Social Welfare
3. Social Change and Social Welfare in Ancient India
4. Social Policy and Social Welfare in Medieval India (1206-1706)
5. Christian Missionaries and Social Reform in India
6. Social Reform During the Colonial Era
7. Social Policy and Social Welfare During the Colonial Period (1800-1947)
8. Social Welfare: A Comparative Historical Perspective

PART TWO
Social Work–Profession and Practice - A Cultural Perspective
9. Evolution of Social Welfare in India
10. Professionalization of Social Work
11. Professional Social Work in India-1975 to 2012
12. Social Work Profession - A Provocation by S.S. Iyer
13. Voluntary Organizations and Social Welfare
14. An Indian Perspective of Social Work
15. Sarvodaya - Gandhian Social Service
16. Developmental Perspective of Social Welfare
17. Roles and Functions of Social Welfare

Appendix - I
Notes and References
Bibliography

]]><![CDATA[Social Work Profession in India: An Uncertain Future]]>Thu, 26 Feb 2026 06:50:41 GMThttps://www.nirutapublications.org/social-work-blog/social-work-profession-in-india-an-uncertain-future

Author : T.K. Nair

This book is definite to be a watershed contribution for the reorientation of social work education in the country in the coming decades. Scholars and practitioners have written on different issues needing urgent consideration and intervention. The eighth decade of social work education is only months away and this book is most welcome at this time.

Contents
1. Introduction - T.K.Nair
2. Philosophy of Social Work in Changing India - M.V. Moorthy
3. Evolutionary Excellence in Social Work - J.M.Sampath and Kalpana Sampath
4. Substance Use Disorders and Social Work Interventions - Shanthi Ranganathan
5. Poverty Alleviation through Skill Building: A Social Work Initiative - Nalini Gangadharan
6 Social Justice in India: Reflections - Henry J D’ Souza
7. Promoting Social Justice, Human Rights and Empowerment - Annie Namala
8. Voluntary Sector and Professional Social Work: Trends and Challenges - B. Devi Prasad
9. Should We Re-think the Nature of Social Work? - M.Nadarajah
10. Education for Professional Social Work in India: Overview - R.R. Singh
11. Humanitarianism Professionalized: Dilemmas of Social Work in India - T.K.Nair

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]]><![CDATA[ಭಾಷಣ ಕೈಪಿಡಿ]]>Wed, 11 Feb 2026 10:40:12 GMThttps://www.nirutapublications.org/social-work-blog/7006128

ಲೇಖಕರು : ಡಾ. ಸಿ.ಆರ್. ಗೋಪಾಲ್

ಹಿರಿಯ ಸಾಹಿತಿಗಳು ಹಾಗೂ ವಾಗ್ಮಿ ಡಾ. ಸಿ.ಆರ್. ಗೋಪಾಲ್ ಅವರು ರಚಿಸಿದ ಭಾಷಣ ಕೈಪಿಡಿ ಒಂದು ಸಂಶೋಧನಾ ಗ್ರಂಥವಾಗಿದೆ. ಭಾಷಣ ಒಂದು ಕಲೆ ಎಂದು ಜಗತ್ತಿನಾದ್ಯಂತ ಪರಿಗಣನೆಗೆ ಒಳಗಾಗಿದೆ. ಮಾತನಾಡುವವರೆಲ್ಲ ಭಾಷಣಕಾರರಾಗಲು ಸಾಧ್ಯವಿಲ್ಲ. ಅದೇ ರೀತಿ ಉಪನ್ಯಾಸ ಮಾಡುವವರು ಭಾಷಣಕಾರರಲ್ಲ. ಏಕೆಂದರೆ ಉಪನ್ಯಾಸವೆಂಬುದು ತರಗತಿಯ ಮಿತಿಯಲ್ಲಿ ವಿಷಯದ ನಿರ್ದಿಷ್ಟತೆಯಲ್ಲಿ ಹೇಳುವ ಬೋಧನೆ. ಇದು ಶೈಕ್ಷಣಿಕ ಶಿಸ್ತಿನ ಬೋಧನೆ. ಆದರೆ ಭಾಷಣ ಹಾಗಲ್ಲ, ಅಲ್ಲಿ ಕಲಿಯುವ ಆಸಕ್ತಿಯ ವಿದ್ಯಾರ್ಥಿಗಳಿರುವುದಿಲ್ಲ. ಅದಕ್ಕೆ ಬದಲಾಗಿ ಕೇಳುವ ಕುತೂಹಲದ ಪ್ರೇಕ್ಷಕರಿರುತ್ತಾರೆ. ಜೊತೆಗೆ ಕೇಳುಗರೆಲ್ಲ ಒಂದೇ ಮನೋಧರ್ಮದವರಲ್ಲ, ಒಂದೇ ಮನಸ್ಥಿತಿಯವರೂ ಅಲ್ಲ. ಭಿನ್ನ ಭಿನ್ನ ಅಭಿರುಚಿಯ, ಭಿನ್ನ ಭಿನ್ನ ಆಸಕ್ತಿಗಳ, ಭಿನ್ನ ಸಮುದಾಯಗಳ ಗುಂಪುಗಳು ಅಲ್ಲಿರುತ್ತವೆ. ಹೀಗಾಗಿ ಭಾಷಣ ಆಯಾ ಭಾಷಣಕಾರನ / ಭಾಷಣಕಾರ್ತಿಯ ಕಲಾತ್ಮಕ ಮೆರುಗಿನಿಂದಾಗಿ ಅದು ಸ್ವೀಕಾರ ಅಥವಾ ನಿರಾಕರಣೆಗೆ ಒಳಗಾಗುತ್ತದೆ.

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ಪರಿವಿಡಿ
1. ಅಧ್ಯಾಯ ಒಂದು
ಪೀಠಿಕೆ, ಭಾಷಣ ಒಂದು ಕಲೆ, ಭಾಷಣದ ವ್ಯಾಖ್ಯೆ-ವಿವರಣೆ, ಭಾಷಣದ ಉದ್ದೇಶ, ಭಾಷಣದ ಅಂಶಗಳು.

2. ಅಧ್ಯಾಯ ಎರಡು
ಭಾಷಣದ ವೇದಿಕೆ / ಸ್ಥಳ, ಮಹತ್ವ, ಉಪಯೋಗ .

3. ಅಧ್ಯಾಯ ಮೂರು
ಭಾಷಣದ ವೈಶಿಷ್ಟ್ಯಗಳು, ಗುಣಲಕ್ಷಣಗಳು, ಆತ್ಮವಿಶ್ವಾಸ, ಸಕಾರಾತ್ಮಕ-ನಕಾರಾತ್ಮಕ ಭಾವನೆಗಳು.

4. ಅಧ್ಯಾಯ ನಾಲ್ಕು
ಭಾಷಣದ ವೈವಿಧ್ಯತೆ :- ಪ್ರಕಾರಗಳು, ವೇದಿಕೆ ಮತ್ತು ಭಾಷಣಗಳು, ನಿರೂಪಣೆ, ಪ್ರಾರ್ಥನೆ, ಸ್ವಾಗತ, ಪ್ರಾಸ್ತಾವಿಕ, ಪರಿಚಯ, ಉದ್ಘಾಟನೆ, ಮುಖ್ಯ ಅತಿಥಿಗಳ ಭಾಷಣ, ಬೀಳ್ಕೊಡಿಗೆ, ಸಮಾರೋಪ, ಅಧ್ಯಕ್ಷರ ಭಾಷಣ, ಅಭಿನಂದನಾ ಭಾಷಣ, ಸಂತಾಪ ಸೂಚನ ಭಾಷಣ, ಪ್ರಶಸ್ತಿ ಸ್ವೀಕಾರ ಸಮಯದಲ್ಲಿ ಭಾಷಣ, ವಂದನಾರ್ಪಣೆ, ವಾರ್ಷಿಕ ಆಚರಣೆಗಳು, ಹಬ್ಬಗಳು, ಜಯಂತಿಗಳು.
5. ಅಧ್ಯಾಯ ಐದು
ಭಾಷಣದ ಸಿದ್ಧತೆ :- ಮಾನಸಿಕ ತಯಾರಿ, ಮನುಷ್ಯನ ಶಕ್ತಿ ಸಾಮರ್ಥ್ಯಗಳಿಗೆ ಸೂತ್ರ, ವಿಷಯದ ಆಯ್ಕೆ, ಉತ್ತಮ ಕೇಳುಗನ ಲಕ್ಷಣಗಳು, ವಿಷಯ ಸಂಗ್ರಹ, ಮಾಹಿತಿಯ ಮೂಲಗಳು, ಕರಡುಭಾಷಣ. ಅಭ್ಯಾಸ.

6. ಅಧ್ಯಾಯ ಆರು
ಸಭಾಕಂಪವನ್ನು ಗೆಲ್ಲಿ :- ವ್ಯಾಖ್ಯೆ, ಕಾರಣಗಳು, ಪರಿಹಾರೋಪಾಯಗಳು, ದಶಸೂತ್ರಗಳು.

7. ಅಧ್ಯಾಯ ಏಳು
ಭಾಷಣದ ಮಂಡನೆ :- ಸಂವಹನ, ಸಂಭಾಷಣೆ, ಭಾಷಣ, ಸಂವಹನ ಕೌಶಲಗಳು, ಭಾಷೆ, ವಾಕ್ಪ್ರವಾಹ, ವಸ್ತ್ರಸಂಹಿತೆ, ವೇದಿಕೆಯ ಮೇಲೆ ನಿಮ್ಮ ಅಸ್ತಿತ್ವ, ವಾಚನಾಪೀಠ, ಹಾವಭಾವ, ದೇಹವಿನ್ಯಾಸ, ಸಂಬೋಧನೆ, ಭಾಷಣದ ಆರಂಭ, ಅನುಸರಣೆ.

8. ಅಧ್ಯಾಯ ಎಂಟು
ಭಾಷಣಗಳಲ್ಲಿ ಉದ್ಧೃತಗಳು-ಉದ್ಧರಣಗಳು :- ದೇವರು ಒಬ್ಬನೆ, ಭಗವದ್ಗೀತೆಯಲ್ಲಿ, ಸುಭಾಷಿತಗಳು, ಮಂಕುತಿಮ್ಮನ ಕಗ್ಗ, ಶರಣ ಸಾಹಿತ್ಯ, ದಾಸ ಸಾಹಿತ್ಯ, ಗಾದೆಮಾತುಗಳು.

9. ಅಧ್ಯಾಯ ಒಂಬತ್ತು
ಭಾಷಣಗಳಲ್ಲಿ ಶ್ರವಣ-ದೃಶ್ಯ ಮಾಧ್ಯಮಗಳು :- ಗಮನಿಸುವ ಅಂಶಗಳು, ಮಾರ್ಗದರ್ಶಿ ಸೂತ್ರಗಳು, ಧ್ವನಿವರ್ಧಕಗಳು, ಭಾಷಣಪೀಠ, ಬೆಳಕಿನ ವ್ಯವಸ್ಥೆ, ದೃಶ್ಯ ಪರಿಕರಗಳು, ಕಪ್ಪು/ಬಿಳಿ ಹಲಗೆ, ಮೇಲ್ಭಾಗದ ಪ್ರಕ್ಷೇಪಕ, ಜಾರಿಕೆ ಪ್ರಕ್ಷೇಪಕ, ಚಲನಚಿತ್ರ/ಕಿರುಚಿತ್ರ ಪ್ರಕ್ಷೇಪಕ, ಧ್ವನಿಮುದ್ರಕ ಸಾಧನ, ದೃಶ್ಯ-ಶ್ರವಣ ಮುದ್ರಿತ ಸಾಧನ, ಲ್ಯಾಪ್ಟಾಪ್.

10. ಅಧ್ಯಾಯ ಹತ್ತು
ವ್ಯವಸ್ಥಾಪಕರು ಮತ್ತು ವೇದಿಕೆಯ ಏರ್ಪಾಡು :- ಯಾರು ವ್ಯವಸ್ಥಾಪಕರಾಗಬಹುದು, ವ್ಯವಸ್ಥಾಪಕರ ಸಭೆ, ಆಹ್ವಾನ ಪತ್ರಿಕೆ, ಪುಸ್ತಕ ಬಿಡುಗಡೆ ಕಾರ್ಯಕ್ರಮ, ವೇದಿಕೆ, ಪಟ್ಟಿ ಪತಾಕೆ, ವೇದಿಕೆಯ ಮೇಲಿನ ಆಸನ ವ್ಯವಸ್ಥೆ, ಸಭಿಕರ ಆಸನ ವ್ಯವಸ್ಥೆ, ಕಾರ್ಯಕ್ರಮ ಪಟ್ಟಿ, ಸಭಾ ಮರ್ಯಾದೆ, ಸಮ್ಮೇಳನದ ಆಹ್ವಾನ ಪತ್ರಿಕೆ ಮತ್ತು ಪ್ರಕ್ರಿಯೆ.

11. ಅಧ್ಯಾಯ ಹನ್ನೊಂದು
ಸಭಿಕರು-ಸಭಿಕರಲ್ಲಿ ವೈವಿಧ್ಯತೆ, ಕೇಳುವ ಕಲೆ, ಕೇಳುವ ಪ್ರಕ್ರಿಯೆಯ ಅಂಶಗಳು, ಕೇಳುಗರು ಗಮನಿಸಬೇಕಾದ ಅಂಶಗಳು, ಟಿಪ್ಪಣಿ ಹೇಗೆ ಮಾಡಿಕೊಳ್ಳಬೇಕು, ಕೇಳುವುದರಿಂದ ಆಗುವ ಅನುಕೂಲಗಳು.

12. ಅಧ್ಯಾಯ ಹನ್ನೆರಡು
ಶ್ರೇಷ್ಠ ಭಾಷಣಕಾರರ ಕೆಲವು ಮಾದರಿಗಳು.

ಅನುಬಂಧಗಳು
1. ಆಕರ ಸಾಹಿತ್ಯ
2. ಶಬ್ದಕೋಶ

]]><![CDATA[ಸಮುದಾಯ ಸಂಘಟನೆ]]>Wed, 04 Feb 2026 07:20:46 GMThttps://www.nirutapublications.org/social-work-blog/6426654

ಲೇಖಕರು : ಡಾ. ಸಿ.ಆರ್. ಗೋಪಾಲ್

`ಸಮುದಾಯ ಸಂಘಟನೆ ಕೃತಿಯಲ್ಲಿ ಉಪಯುಕ್ತವಾಗುವ ವಿಷಯ ಸಂಗ್ರಹ ಸಾಕಷ್ಟು ಹೇರಳವಾಗಿದೆ. ಸಮುದಾಯ, ಸಮುದಾಯದ ಪ್ರಕಾರಗಳು, ಸಮುದಾಯದ ಲಕ್ಷಣಗಳು, ಸಮಸ್ಯೆಗಳು, ಸಮುದಾಯ ಸಂಘಟನೆಯ ಇತಿಹಾಸ, ಸಂಘಟನೆ, ಅಭಿವೃದ್ಧಿ, ಸಂಘಟನಾ ಮಾದರಿಗಳು, ಗ್ರಹಿಕೆಗಳು, ವೈಶಿಷ್ಟ್ಯತೆಗಳು, ಧ್ಯೇಯೋದ್ದೇಶಗಳು, ತತ್ತ್ವಗಳು, ಪ್ರಕ್ರಿಯೆಗಳು, ಕಾರ್ಯತಂತ್ರಗಳು ಸಮಾಜಕಾರ್ಯ ಕಾರ್ಯಕರ್ತನ ಪಾತ್ರ, ಇವೇ ಮೊದಲಾದ ಹಲವು ಹತ್ತು ಉಪಯುಕ್ತ ವಿಚಾರಗಳ ಬಗ್ಗೆ ಸಮೃದ್ಧ ಮಾಹಿತಿಗಳನ್ನು ವಿಶೇಷ ರೀತಿಯಲ್ಲಿ ಒದಗಿಸಿದ್ದಾರೆ. ಇವುಗಳ ಜೊತೆಗೆ ಮಹಾತ್ಮಾ ಗಾಂಧೀಜಿಯವರು ಪ್ರತಿಪಾದಿಸಿರುವ ಸರ್ವೋದಯ ಮತ್ತು ಇತರ ವಿಶಿಷ್ಟ ರಚನಾತ್ಮಕ ಕಾರ್ಯಕ್ರಮಗಳ ಬಗ್ಗೆಯೂ ಸಾಕಷ್ಟು ಸಮರ್ಪಕವಾಗಿ ಪರಿಚೈಸಿದ್ದಾರೆ. ಪ್ರತಿಪಾದಿಸಬೇಕಾದ ವಿವಿಧ ವಿಚಾರಗಳನ್ನು ಅಧ್ಯಾಯ, ಉಪ ಅಧ್ಯಾಯ ಹಾಗೂ ಶೀರ್ಷಿಕೆಗಳನ್ನಾಗಿ ವಿಭಾಗಿಸಿಕೊಂಡಿರುವ ಅನುಕ್ರಮ ಸಮಂಜಸವಾಗಿದೆ. ವಿಷಯಗಳನ್ನು ವಿಭಾಗಿಸಿಕೊಂಡಿರುವುದರಲ್ಲಿ ಒಂದು ಸೂಕ್ತ ಕ್ರಮಬದ್ಧತೆ ಇದೆ. ಒಂದು ಬಂಧ ಇದೆ.

ಪರಿವಿಡಿ
1. ಅಧ್ಯಾಯ-ಒಂದು
ಪೀಠಿಕೆ, ಸಮುದಾಯ, ವ್ಯಾಖ್ಯೆಗಳು, ಸಮುದಾಯದ ವೈಲಕ್ಷಣಗಳು, ಸಮುದಾಯದ ಬಗ್ಗೆ ಸ್ವಾಭಿಮಾನ, ಐಕ್ಯಭಾವ, ಪರಾವಲಂಬನಾ ಭಾವ, ಪಾತ್ರ ನಿರ್ವಹಣಾ ಭಾವ, ಬದಲಾಗುತ್ತಿರುವ ಪರಿಸ್ಥಿತಿ, ಸಮುದಾಯ-ಸಮಾಜ, ನೆರೆಹೊರೆ, ಸಂಘ, ಸಂಸ್ಥೆ ಇವುಗಳಲ್ಲಿರುವ ವ್ಯತ್ಯಾಸಗಳು.

2. ಅಧ್ಯಾಯ-ಎರಡು
ಸಮುದಾಯದ ಪ್ರಕಾರಗಳು :- ಭೌಗೋಲಿಕ ಮತ್ತು ಕ್ರಿಯಾತ್ಮಕ ಸಮುದಾಯಗಳು, ಗ್ರಾಮ ಸಮುದಾಯ, ಗ್ರಾಮ ಸಮುದಾಯದ ವೈಲಕ್ಷಣಗಳು, ಗ್ರಾಮ ಸಮುದಾಯಗಳ ವೈವಿಧ್ಯತೆ, ನಗರ ಸಮುದಾಯ, ಕೆಲವು ಆಯ್ದ ವ್ಯಾಖ್ಯೆಗಳು, ನಗರ ಸಮುದಾಯದ ವೈಲಕ್ಷಣಗಳು, ಬುಡಕಟ್ಟು ಸಮುದಾಯಗಳು, ಬುಡಕಟ್ಟು ಸಮುದಾಯದ ಪ್ರಮುಖ ಲಕ್ಷಣಗಳು.

3. ಅಧ್ಯಾಯ-ಮೂರು, ಭಾಗ-ಒಂದು
ಗ್ರಾಮೀಣ ಸಮುದಾಯಗಳ ಸಮಸ್ಯೆಗಳ ಪಕ್ಷಿನೋಟ :- ಕೃಷಿ, ಭೂಮಿ, ಸುಧಾರಿತ ತಳಿಯ ಬೀಜ, ಗೊಬ್ಬರಗಳು, ಔಷಧಗಳು, ಯಾಂತ್ರೀಕರಣ, ಸಣ್ಣ ಹಿಡುವಳಿ, ಅಸ್ಥಿರ ಮಳೆ, ದಾಸ್ತಾನು, ಮಾರುಕಟ್ಟೆ, ಸಾರಿಗೆ-ಸಂಪರ್ಕ, ರೈತರ ಆತ್ಮಹತ್ಯೆ, ಆರ್ಥಿಕ ಸಮಸ್ಯೆಗಳು, ಸಾಮಾಜಿಕ ಸಮಸ್ಯೆಗಳು, ಮೂಢನಂಬಿಕೆ, ಅಸ್ಪೃಶ್ಯತೆ, ಸಾಂಪ್ರದಾಯಿಕತೆ ಮತ್ತು ಪ್ರತಿಗಾಮಿ ಧೋರಣೆ, ಜೀತದಾಳುಗಳ ಸಮಸ್ಯೆ, ಮದ್ಯಪಾನ, ನಿರುದ್ಯೋಗ, ಮಹಿಳಾ ಅಸಮಾನತೆ, ಸ್ತ್ರೀಯರ ಸಮಸ್ಯೆಗಳು, (ಲಿಂಗ ತಾರತಮ್ಯ, ಶಿಕ್ಷಣ, ಉದ್ಯೋಗ, ಆರೋಗ್ಯ, ರಾಜಕೀಯ ಕ್ಷೇತ್ರ,) ನಾಗರೀಕ ಸೌಲಭ್ಯಗಳ ಕೊರತೆ, ನಿರಕ್ಷರತೆ, ಆರೋಗ್ಯ, ವಸತಿ, ಬಾಲಕಾರ್ಮಿಕರು, ಗ್ರಾಮೀಣ ರಸ್ತೆಗಳು, ಜನಸಂಖ್ಯಾ ಏರಿಕೆ, ವೃದ್ಧರ ಸಮಸ್ಯೆಗಳು, ಆರ್ಥಿಕ ಸಮಸ್ಯೆಗಳು, ಸಾಮಾಜಿಕ ಸಮಸ್ಯೆಗಳು, ಆರೋಗ್ಯದ ಸಮಸ್ಯೆಗಳು.

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4. ಅಧ್ಯಾಯ-ಮೂರು, ಭಾಗ-ಎರಡು
ನಗರ ಸಮುದಾಯಗಳ, ಬುಡಕಟ್ಟು ಸಮುದಾಯಗಳ ಸಮಸ್ಯೆಗಳು :- ಜನಸಾಂದ್ರತೆ, ವಸತಿ, ಕೊಳೆಗೇರಿಗಳು, ನೀರು ಪೂರೈಕೆ ಮತ್ತು ಒಳ ಚರಂಡಿ ವ್ಯವಸ್ಥೆ, ಮಾಲಿನ್ಯತೆ, ಸಾಗಾಣಿಕೆ ಮತ್ತು ಸಂಚಾರ, ವಿದ್ಯುಚ್ಛಕ್ತಿ, ಅನಿಶ್ಚಿತತೆ, ವಿಹಾರಗಳಿಗೆ ಅನವಕಾಶ, ಬುಡಕಟ್ಟು ಸಮುದಾಯದ ಸಮಸ್ಯೆಗಳು, ಪ್ರತ್ಯೇಕತೆ, ಮೂಢನಂಬಿಕೆ, ಅಂಧಶ್ರದ್ಧೆ, ಸಾಂಸ್ಕೃತಿಕ ಭಿನ್ನತೆ, ಮದ್ಯಪಾನ, ಸಾಂಸ್ಕೃತಿಕ ಸಾಮಾನ್ಯೀಕರಣ, ವೃತ್ತಿಯಲ್ಲಿ ಬದಲಾವಣೆ ಮತ್ತು ಆರ್ಥಿಕ ಸ್ಥಿತಿಗತಿ, ಆರೋಗ್ಯ, ಬದಲಾಗುತ್ತಿರುವ ಬುಡಕಟ್ಟು ಸಮುದಾಯಗಳು.

5. ಅಧ್ಯಾಯ-ನಾಲ್ಕು, ಭಾಗ-ಒಂದು
ಸಮುದಾಯ ಸಂಘಟನೆಯ ಇತಿಹಾಸ :- ಬ್ರಿಟನ್ನಿನ ಸಮುದಾಯ ಸಂಘಟನೆಯ ಇತಿಹಾಸ-ಕಾರ್ಮಿಕ ಶಾಸನ 1343, ಬಡತನದ ಪರಿಹಾರ ಶಾಸನ 1531, ರಾಣಿ ಎಲಿಜಬೆತ್ ಅವರ ಬಡವರ ಕಾನೂನು ಸಂಹಿತೆ 1601, ದಾನ ಸಂಘಟನಾ ಸಮಾಜಗಳು, ಬೆವರಿಡ್ಜ್ ವರದಿ 1941, ಆಧುನಿಕ ಸಾಮಾಜಿಕ ಭದ್ರತಾ ಕಾರ್ಯಕ್ರಮಗಳು, ಬ್ರಿಟನ್ ದೇಶದ ಆಧುನಿಕ ಸಮುದಾಯ ಸಂಘಟನೆಯ ಪರಂಪರೆ, ಮೊದಲನೆ ಹಂತ 1880-1920, ಎರಡನೇ ಹಂತ 1920-1950, ಮೂರನೆಯ ಹಂತ 1950ರ ನಂತರ, ನಾಲ್ಕನೇ ಹಂತ.

ಅಮೇರಿಕದಲ್ಲಿ ಸಮುದಾಯ ಸಂಘಟನೆಯ ಪರಂಪರೆ-ದಾನ ಸಂಘಟನಾ ಕಾಲಾವಧಿ, ಸಮುದಾಯ ಕೋಶಗಳು ಮತ್ತು ಸಮಿತಿಗಳು, ಅಮೇರಿಕಾ ಸಮುದಾಯ ಸಂಘಟನಾ ಸಂಸ್ಥೆ, ಸಮುದಾಯ ಸಂಘಟನೆಯ ವಿಸ್ತಾರ ಮತ್ತು ವೃತ್ಯಾತ್ಮಕ ಅಭಿವೃದ್ಧಿ, ಎರಡನೇ ಜಾಗತಿಕ ಸಮರ ಮತ್ತು ಸಮುದಾಯ ಸಂಘಟನೆ, ನಾಲ್ಕನೆಯ ಹಂತ (1955ರ ನಂತರ), ಸಾಮಾಜಿಕ ಬದಲಾವಣೆಗೆ ಒತ್ತು, ಸಮುದಾಯ ಸಂಘಟನೆಯ ಪ್ರಚಲಿತ ಧೋರಣೆಗಳು.

6. ಅಧ್ಯಾಯ-ನಾಲ್ಕು, ಭಾಗ-ಎರಡು
ಭಾರತದಲ್ಲಿ ಸಮುದಾಯ ಸಂಘಟನೆಯ-ಅಭಿವೃದ್ಧಿಯ ಇತಿಹಾಸ :- ವೇದಕಾಲ, ದಾನ, ಬದಲಾದ ಪರಿಸ್ಥಿತಿ, ಋಗ್ವೇದದ ನಂತರದ ಕಾಲ, ಪಂಚ ಮಹಾಯಜ್ಞಗಳು, ಇಷ್ಟ-ಪೂರ್ತಗಳು, ಭಗವದ್ಗೀತೆಯಲ್ಲಿ, ಸ್ಮೃತಿಗಳು, ಮನುಸ್ಮೃತಿ ಇತ್ಯಾದಿ, ನೀತಿಗ್ರಂಥಗಳು, ಕೌಟಿಲ್ಯನ ನೀತಿಶಾಸ್ತ್ರ, ವಿದುರ ನೀತಿ, ಬೌದ್ಧ ಯುಗ, ಇಸ್ಲಾಂಯುಗ, ಪಾರ್ಸಿಯುಗ, ಜೈನಧರ್ಮ, ಯಹೂದಿ (ಹಿಬ್ರೂ ಧರ್ಮ), ಕ್ರೈಸ್ತ ಧರ್ಮ, ಧನ್ಯವಾಕ್ಯಗಳು, ಸಿಖ್‍ ಧರ್ಮ, ಸೂಫೀ ಧರ್ಮ, ಕನ್ಫ್ಯೂಶಿಯಸ್ ಧರ್ಮ, ಟಾವೋ ಧರ್ಮ, ಪಿಂಟೋಧರ್ಮ, ಬಹಾಯಿ ಧರ್ಮ, ಶರಣ ಸಾಹಿತ್ಯ, ದಾಸ ಸಾಹಿತ್ಯ, ಆಶ್ರಮಗಳು, ವಿದ್ಯಾಪೀಠಗಳು, ದೇವಸ್ಥಾನಗಳು.

7. ಅಧ್ಯಾಯ-ನಾಲ್ಕು, ಭಾಗ-ಮೂರು
ಆಧುನಿಕ ಕಾಲದ ಸಮಾಜ ಸುಧಾರಣೆ-ಸಮಾಜಕಾರ್ಯ-ಸಮುದಾಯ ಅಭಿವೃದ್ಧಿ ಯೋಜನೆಗಳು:- ಕ್ರೈಸ್ತ ಧರ್ಮ ಪ್ರಚಾರಕರು ಮತ್ತು ಸಮಾಜ ಸುಧಾರಣೆ, ಸಮಾಜ ಸುಧಾರಣಾ ಚಟುವಟಿಕೆಗಳು (1780-1880), ಸಮಾಜ ಸೇವಾ ಸಂಘಗಳು (1980-1900), ಸಮಾಜಕಾರ್ಯ ಚಟುವಟಿಕೆಗಳು (1900-1920), ಸಮಾಜಕಾರ್ಯ (1920-1937), ಗಾಂಧೀಜಿಯ ರಚನಾತ್ಮಕ ಕಾರ್ಯಕ್ರಮಗಳು, ಸಾಮಾಜಿಕ ಕಾನೂನುಗಳು, ಸಮುದಾಯ ಅಭಿವೃದ್ಧಿ ಯೋಜನೆಗಳು (ಪ್ರಯೋಗಗಳು), ಶ್ರೀನಿಕೇತನ ಯೋಜನೆ, ಸೇವಾಗ್ರಾಮ ಯೋಜನೆ, ಮಾರ್ತಾಂಡಂ ಯೋಜನೆ, ಗುರ್ಗಾಂವ್ ಯೋಜನೆ, ಬರೋಡಾ ಯೋಜನೆ, ನಿಲೋಖೇರಿ ಯೋಜನೆ, ಫಿರ್ಕಾ ಅಭಿವೃದ್ಧಿ ಯೋಜನೆ, ಎಟಾವ್ಹಾ ಯೋಜನೆ, ಗ್ರಾಮ ಪಂಚಾಯಿತಿಗಳು ಮತ್ತು ಸಮುದಾಯ ಸಂಘಟನೆ.

8. ಅಧ್ಯಾಯ-ಐದು
ಸಮುದಾಯ ಸಂಘಟನೆ-ಸಮುದಾಯ ಅಭಿವೃದ್ಧಿ :- ಸಮುದಾಯ, ಅವಶ್ಯಕತೆಗಳನ್ನು ಗುರುತಿಸುವುದು, ಆದ್ಯತಾಪಟ್ಟ ತಯಾರಿಕೆ, ಸಂಪನ್ಮೂಲಗಳ ಕ್ರೂಢೀಕರಣ, ಕೆಲಸ ಮಾಡಲು ಭರವಸೆಯನ್ನು ಮೂಡಿಸಿಕೊಳ್ಳುವುದು, ನಿರ್ಣಯ ತೆಗೆದುಕೊಳ್ಳುವುದು, ಕಾರ್ಯಕ್ರಮಗಳ ಅನುಷ್ಠಾನ, ಸಹಯೋಗ-ಸಹಕಾರಗಳನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸಿಕೊಳ್ಳುವುದು, ಹೊಸ ಪದ್ಧತಿಯನ್ನು ರೂಪಿಸಿಕೊಳ್ಳುವುದು, ಸಮುದಾಯ ಸಂಘಟನೆ ಒಂದು ಪ್ರಜ್ಞಾಪೂರ್ಣ ಪ್ರಕ್ರಿಯೆ, ಇತರೆ ವ್ಯಾಖ್ಯೆಗಳು, ಅವುಗಳ ವಿವರಣೆ, ಸಮುದಾಯ ಸಂಘಟನೆ ಮತ್ತು ಸಮಾಜಕಾರ್ಯದ ಇತರೆ ವಿಧಾನಗಳಿಗಿರುವ ವ್ಯತ್ಯಾಸ, ಆಡಳಿತ ಮತ್ತು ಸಮುದಾಯ ಸಂಘಟನೆ, ಸಮುದಾಯ ಸಂಘಟನೆ ಹಾಗೂ ಸಮುದಾಯ ಅಭಿವೃದ್ಧಿ, ಈ ಪರಿಕಲ್ಪನೆಗಳ ವ್ಯತ್ಯಾಸಗಳು.

9. ಅಧ್ಯಾಯ-ಆರು
ಸಮುದಾಯ ಸಂಘಟನೆಯ ಮಾದರಿಗಳು :- ನಿಶ್ಚಿತ ಉದ್ದೇಶವುಳ್ಳ ದೃಷ್ಟಿಕೋನ, ವಿವಿಧೋದ್ದೇಶ ದೃಷ್ಟಿಕೋನ, ಪ್ರಕ್ರಿಯೆ ಉದ್ದೇಶಿತ ದೃಷ್ಟಿಕೋನ, ಸಮುದಾಯಗಳಲ್ಲಿ ಕೆಲಸ ಮಾಡುವಾಗ ಗಣನೆಗೆ ತೆಗೆದುಕೊಳ್ಳಬೇಕಾದ ಅಂಶಗಳು, ಸ್ಥಳೀಯ ಅಭಿವೃದ್ಧಿ ಮಾದರಿ-ನೆರೆಹೊರೆ ಅಭಿವೃದ್ಧಿ ಮಾದರಿ, ಸಾಮಾಜಿಕ ಯೋಜನಾ ಮಾದರಿ, ಸಾಮಾಜಿಕ ಕಾರ್ಯಾಚರಣೆ ಮಾದರಿ, ವ್ಯತ್ಯಾಸಗಳು, ಸೌಲ್ ಅಲೆನ್ಸ್ಕೀ ಮಾದರಿ, ಮಾದರಿಯ ಪ್ರಮುಖ ಅಂಶಗಳು.

10. ಅಧ್ಯಾಯ-ಏಳು
ಸಮುದಾಯ ಸಂಘಟನೆಯ ಗ್ರಹಿಕೆಗಳು, ವೈಶಿಷ್ಟ್ಯಗಳು, ಧ್ಯೇಯೋದ್ದೇಶಗಳು, ವ್ಯಾಪ್ತಿ ಇತ್ಯಾದಿ :- ಮೂಲ ಗ್ರಹಿಕೆಗಳು, ಸಮುದಾಯದ ಮೌಲ್ಯಗಳು, ಆಧುನಿಕ ಸಮಾಜದ ಸಮಸ್ಯೆಗಳು-ಸವಾಲುಗಳು, ಸಮುದಾಯಗಳಲ್ಲಿ ಗುಂಪುಗಳ-ಉಪಗುಂಪುಗಳ ಬಲಾಢ್ಯತೆ, ಸಮಸ್ಯೆಗಳನ್ನು ನಿವಾರಿಸಿಕೊಳ್ಳುವಲ್ಲಿ ಸಮುದಾಯದ ಸದಸ್ಯರು ಸಮರ್ಥರು ಎಂಬ ನಂಬಿಕೆ, ಜನರು ಬದಲಾವಣೆಯನ್ನು ವಿರೋಧಿಸುವುದಿಲ್ಲ, ಬದಲಾವಣೆ ತರುವಲ್ಲಿ ಸದಸ್ಯರು ಉತ್ಸುಕರಾಗಿರುತ್ತಾರೆ, ಬದಲಾವಣೆ ಸ್ವ ನಿರ್ಣಯ ಆಗಿರಬೇಕು, ಸಮುದಾಯಕ್ಕೆ ಸಹಾಯ-ನೆರವು, ಸಮುದಾಯದಲ್ಲಿ ಬಾಂಧವ್ಯ, ಆಂತರಿಕ-ಬಾಹ್ಯ ಸಂಪನ್ಮೂಲಗಳು, ಸಮಗ್ರ ಧೋರಣೆ, ಪ್ರಜಾಪ್ರಭುತ್ವದ ತಳಹದಿ, ಸಮುದಾಯ ಸಂಘಟನೆಯ ಪ್ರಮುಖ ವೈಶಿಷ್ಟ್ಯಗಳು, ಸಂಘಟನೆ ಎಲ್ಲೆಲ್ಲಿ ಆಗಬೇಕು, ಸಂಘಟನೆಯನ್ನು ಯಾರು ಮಾಡಬೇಕು. ಸಮುದಾಯ ಸಂಘಟನೆಯ ಗುರಿ, ಧ್ಯೇಯೋದ್ದೇಶಗಳು, ಸಮುದಾಯ ಸಂಘಟನೆಯ ವ್ಯಾಪ್ತಿ, ಸಮುದಾಯ ಸಂಘಟನೆ ಸಮಾಜಕಾರ್ಯದ ಒಂದು ವಿಧಾನ.

11. ಅಧ್ಯಾಯ-ಎಂಟು
ಸಮುದಾಯ ಸಂಘಟನೆಯ ತತ್ತ್ವಗಳು :- ಅತೃಪ್ತಿ-ಅಸಮಾಧಾನ, ಅತೃಪ್ತಿಯನ್ನು ಸಂಸ್ಥೆ ಸ್ಥಾಪಿಸಲು, ಯೋಜನೆ ರೂಪಿಸಲು, ಕಾರ್ಯರೂಪಕ್ಕೆ ತರಲು ಉಪಯೋಗಿಸಬೇಕು, ಅತೃಪ್ತಿಯು ಸಾರ್ವತ್ರಿಕವಾಗಿರಬೇಕು. ನಾಯಕರನ್ನು ತೊಡಗಿಸಿಕೊಳ್ಳಬೇಕು, ಸಂಸ್ಥೆಗೆ ಧ್ಯೇಯೋದ್ದೇಶಗಳು, ಗುರಿಗಳು ಮತ್ತು ವಿಧಾನಗಳು ಇರಬೇಕು, ಕೆಲವು ಕಾರ್ಯಕ್ರಮಗಳು ಭಾವನಾತ್ಮಕ ಅಂಶಗಳನ್ನು ಒಳಗೊಂಡಿರಬೇಕು, ಸಮುದಾಯದಲ್ಲಿರುವ ಸದ್ಭಾವನೆಗಳನ್ನು ಸಂಘಟನೆಗೆ ಬಳಸಿಕೊಳ್ಳಬೇಕು. ಚೈತನ್ಯಪೂರ್ಣ ಮತ್ತು ಪ್ರಭಾವಯುತವಾದ ಸಂಪರ್ಕವನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸಬೇಕು, ಗುಂಪುಗಳನ್ನು ಬೆಂಬಲಿಸಬೇಕು-ಪ್ರಭಾವಶಾಲಿಯಾಗಲು ಅನುವು ಮಾಡಿಕೊಡಬೇಕು, ಪರಿಸ್ಥಿತಿಗೆ ತಕ್ಕಂತೆ ಕಾರ್ಯವೈಖರಿಯ ಗತಿ, ನಾಯಕರನ್ನು ಬೆಳೆಸುವಲ್ಲಿ ಸಂಸ್ಥೆಯ ಪಾತ್ರ, ಸಂಸ್ಥೆ ಸಮುದಾಯದಲ್ಲಿ ತನ್ನ ಶಕ್ತಿ, ಸ್ಥಿರತೆ, ಗೌರವಗಳನ್ನು ಹೆಚ್ಚಿಸಿಕೊಳ್ಳಬೇಕು, ಆರ್ಥರ್ ಡನ್ಹ್ಯಾಮ್ ಅವರ ಸೂತ್ರಗಳು, ಪ್ರಜಾಪ್ರಭುತ್ವದ ತಳಹದಿ, ಸ್ಥಳೀಯ ಜನರಿಂದ ಬೆಂಬಲದ ನಿಯಂತ್ರಣ, ಜನರು ತೊಡಗಿಕೊಳ್ಳುವಿಕೆ, ಸಮಾಜಕಲ್ಯಾಣ ಸಂಸ್ಥೆಗಳು, ಕಾರ್ಯಕ್ರಮಗಳು, ನಾಗರೀಕರ ಕಲ್ಪನೆ, ಸ್ವಸಹಾಯ ಇತ್ಯಾದಿ ಅಂಶಗಳು, ಸಮಾಜಕಲ್ಯಾಣ ಕಾರ್ಯಕ್ರಮಗಳು, ಮ್ಯಾಕ್ನೀಯಲ್, ಪ್ರೊ. ಸಿದ್ಧಿಕಿಯವರು ಪ್ರತಿಪಾದಿಸಿದ ತತ್ತ್ವಗಳು.

12. ಅಧ್ಯಾಯ-ಒಂಭತ್ತು
ಸಮುದಾಯ ಸಂಘಟನೆಯ ಪ್ರಕ್ರಿಯೆ :- ಸಮುದಾಯ ಭಾವೈಕ್ಯತೆ, ಸಾಮಾಜಿಕ ರಚನೆ, ಯೋಜನೆಯ ಅವಶ್ಯಕತೆಗಳು, ಸಮಸ್ಯೆಯ ಸ್ವರೂಪ, ಸಮಸ್ಯೆಗೆ ಪರಿಹಾರವನ್ನು ನಿರ್ಣಯಿಸುವುದು, ಯೋಜನೆಯ ಅನುಷ್ಠಾನ, ಜನ-ಸಾಮಾನ್ಯರ ಭಾಗವಹಿಸುವಿಕೆ, ಸಮುದಾಯದ ಚಿತ್ರಣ, ಕಾರ್ಯಕ್ರಮ ಯೋಜನೆ, ಆಡಳಿತ ಮತ್ತು ಯೋಜನಾ ನಿರ್ವಹಣೆ, ಹೊಣೆಗಾರಿಕೆ ನಿರ್ವಹಣೆ, ಮೌಲ್ಯಮಾಪನ, ಮೌಲ್ಯಗಳ ಬಗ್ಗೆ ವಿವಾದ.

13. ಅಧ್ಯಾಯ-ಹತ್ತು
ಸಮುದಾಯ ಸಂಘಟನೆಯ ಪದ್ಧತಿಗಳು-ವಿಧಾನಗಳು-ಕಾರ್ಯತಂತ್ರಗಳು:- ಪ್ರೊ. ಆರ್ಥರ್ ಡನ್ಹ್ಯಾಮ್, ಪ್ರೊ. ಎಚ್.ಎಂ. ಮರುಳಸಿದ್ಧಯ್ಯ ಅವರು ಪ್ರತಿಪಾದಿಸಿದ ವಿಭಾಗಗಳು-ತಂತ್ರಗಳು, ಯೋಜನೆ-ಕಾರ್ಯಕ್ರಮಗಳು, ಮಾಹಿತಿ ಸಂಗ್ರಹಣೆ, ಸಂಶೋಧನೆ, ವಿಧಾನಗಳು, ಸಾಮಾಜಿಕ ಸಮೀಕ್ಷೆ, ವ್ಯತ್ಯಾಸಗಳು, ಸಮೀಕ್ಷೆಯ ಹಂತಗಳು, ಸಂದರ್ಶನ, ಪ್ರಶ್ನಾವಳಿ, ಅವಲೋಕನ, ಆಕರಗಳು, ಪ್ರಾಥಮಿಕ-ಅನುಷಂಗಿಕ, ಸಾರ್ವಜನಿಕ ದಾಖಲೆಗಳು, ವಿಶ್ಲೇಷಣೆ, ಪರಿಷ್ಕರಣ, ಸಂಕೇತಿಕರಣ ಮತ್ತು ಕೋಷ್ಟಕೀಕರಣ, ಮೌಲ್ಯ ನಿರ್ಣಯ, ವ್ಯಾಖ್ಯಾನ, ವಿವರಣೆ, ವರದಿ ತಯಾರಿಸುವುದು, ಯೋಜನೆಯನ್ನು ರೂಪಿಸುವುದು, ಸಮಾಜಕಲ್ಯಾಣ ಕಾರ್ಯಕ್ರಮ, ಸಂಯೋಜನೆ ಮತ್ತು ಸಮೀಕರಣ, ಸಮಾಲೋಚನೆ, ಸಲಹೆ, ಮಾತುಕತೆ-ಸಂಧಾನ, ಸಂಘಟನೆ ಮತ್ತು ವ್ಯವಸ್ಥೆ, ಗುಂಪಿನ ಪ್ರೇರಕ ಶಕ್ತಿಗಳು, ಮಾನವ ಸಂಪನ್ಮೂಲ ಯೋಜನೆ, ಸಮುದಾಯ ಸಂಘಟನೆ ಮತ್ತು ಕಾನೂನು ಕ್ಷೇತ್ರ, ಸಂಪನ್ಮೂಲಗಳ ಕ್ರೂಢೀಕರಣ, ವೈವಿಧ್ಯತೆ, ಸ್ವಯಂ ಸೇವಾ ಸಂಸ್ಥೆಗಳಲ್ಲಿ ಸಮಿತಿಗಳು, ಸರಾಗಗೊಳಿಸುವಿಕೆ, ಕಥೆ ಹೇಳುವುದು, ಸೂಕ್ಷ್ಮ ಅಂತರ್ದೃಷ್ಟಿ, ಸಮುದಾಯದ ಚಿತ್ರಣ ತಂತ್ರಗಳು, ಕ್ಷೇತ್ರ ಶಕ್ತಿ ವಿಶ್ಲೇಷಣೆ, ಚುಕ್ಕಿ ಪದ್ಧತಿ, ವಿರುದ್ಧ ಗೋಡೆಗಳು, ರೂಪಾಯಿ ಹಂಚಿಕೆ.

14. ಅಧ್ಯಾಯ-ಹನ್ನೊಂದು
ಸಮುದಾಯ ಸಂಘಟಕನ ಕೌಶಲ, ಪಾತ್ರ ಮತ್ತು ಮನೋಭಾವ :- ಪ್ರೊ. ಆರ್ಥರ್ ಡನ್ಹ್ಯಾಮ್ (ಅರ್ಲಿನ್ ಜಾನ್ಸನ್), ಮ್ಯಾಕ್ ಮೋಹನ್, ಪ್ರೊ. ಸಿದ್ಧಿಕಿಯವರು ಪ್ರತಿಪಾದಿಸಿರುವ ಕೌಶಲಗಳು, ಸಮುದಾಯ ಸಂಘಟಕನ ಪಾತ್ರ, ಮಾರ್ಗದರ್ಶಕ, ಪ್ರೋತ್ಸಾಹಕ, ಪರಿಣತನ ಪಾತ್ರ, ಶಿಕ್ಷಕ, ವಕೀಲ (ಸಮರ್ಥನೆಕಾರ), ಸಹಯೋಗಿ, ಸುಗಮಗಾರ, ಸಾಮಾಜಿಕ ಚಿಕಿತ್ಸೋಪಚಾರಕ, ಇತರೆ ಪಾತ್ರಗಳು, ಪಾತ್ರ ನಿರ್ವಹಣೆ, ಸಂಘಟಕನ ಮನೋಭಾವ.

15. ಅಧ್ಯಾಯ-ಹನ್ನೆರಡು
ಗಾಂಧಿ ಪ್ರಣೀತ ಅಭಿವೃದ್ಧಿ ಮಾರ್ಗ-ಸರ್ವೋದಯ :- ಪೀಠಿಕೆ, ಗಾಂಧೀಜಿಯ ಸಾಮಾಜಿಕ ಸಿದ್ಧಾಂತ, ಗಾಂಧೀಜಿ ಪ್ರತಿಪಾದಿಸಿದ ಸಮಾಜಕಾರ್ಯ ಯೋಜನೆ, ಹದಿನೆಂಟು ರಚನಾತ್ಮಕ ಕಾರ್ಯಕ್ರಮಗಳ ತತ್ತ್ವಗಳು, ಸ್ವರಾಜ್ಯ, ಸ್ವದೇಶಿ, ಸ್ವಾವಲಂಬನ, ಸ್ವಾನುಭವ, ಸ್ವಾಧ್ಯಾಯ, ರಚನಾತ್ಮಕ ಕಾರ್ಯಕ್ರಮಗಳು, ಕೋಮು ಸೌಹಾರ್ದತೆ, ಅಸ್ಪೃಶ್ಯತಾ ನಿವಾರಣೆ, ಮಧ್ಯಪಾನ ನಿಷೇಧ, ಖಾದಿ, ಗ್ರಾಮೋದ್ಯೋಗ, ಗ್ರಾಮ ನೈರ್ಮಲ್ಯ/ಸ್ವಚ್ಛತೆ, ಮೂಲ ಶಿಕ್ಷಣ, ವಯಸ್ಕರ ಶಿಕ್ಷಣ, ಮಹಿಳೆಯರು, ಸಾರ್ವಜನಿಕ ಆರೋಗ್ಯ ಶಿಕ್ಷಣ, ಪ್ರಾಂತೀಯ ಭಾಷೆಗಳು, ಸಂಸ್ಕೃತದ ಸ್ಥಾನ, ರಾಷ್ಟ್ರಭಾಷೆ/ರಾಷ್ಟ್ರಭಾಷೆಗಳು, ಆರ್ಥಿಕ ಸಮಾನತೆ, ರೈತರ ಅಭಿವೃದ್ಧಿ, ಕಾರ್ಮಿಕರ ಕಲ್ಯಾಣ, ಮುಷ್ಕರಗಳು, ಆದಿವಾಸಿಗಳ ಪ್ರಗತಿ, ರೋಗಿಗಳ ಶುಶ್ರೂಷೆ, ವಿದ್ಯಾರ್ಥಿಗಳ ಬೆಳವಣಿಗೆ, ಜಾನುವಾರು ಅಭಿವೃದ್ಧಿ, ರಚನಾತ್ಮಕ ಕಾರ್ಯಕ್ರಮಗಳಿಂದ ಸರ್ವೋದಯದೆಡೆಗೆ, ಸರ್ವೋದಯದ ವೈಶಿಷ್ಟ್ಯಗಳು, ಸರ್ವೋದಯದ ಕಾರ್ಯವಿಧಾನ, ಸರ್ವೋದಯ ಕಾರ್ಯಕರ್ತ, ಏಕಾದಶ ವ್ರತಗಳು, ಸರ್ವೋದಯ ಕಾರ್ಯಕರ್ತನ ಅರ್ಹತೆಗಳು.

ಅನುಬಂಧಗಳು
1. ಆಕರ ಗ್ರಂಥಗಳು
2. ಸಂಕ್ಷಿಪ್ತ ಶಬ್ದಕೋಶ

]]><![CDATA[ಸಮಾಜಕಾರ್ಯ ಪರಿಚಯ (An Introduction to Social Work)]]>Wed, 07 Jan 2026 11:14:35 GMThttps://www.nirutapublications.org/social-work-blog/-an-introduction-to-social-work

ಲೇಖಕರು:
ಸದಾಶಿವಯ್ಯಾ ಮ. ಜಿರ್ಲಿಮಠ

ಮುನ್ನುಡಿ

ಈ ಆವೃತ್ತಿಯನ್ನು ಸಾಕಷ್ಟು ಹೊಸ ಅಂಶಗಳೊಂದಿಗೆ ಪ್ರಸ್ತುತ ಪಡಿಸಲಾಗಿದೆ. ಮುಖ್ಯವಾಗಿ ವರ್ತನೆಯ ರೂಪಿಸುವಿಕೆ ಮತ್ತು ಸರಿಪಡಿಸುವಿಕೆಯ ಸಿದ್ಧಾಂತಗಳನ್ನು ಉದಾಹರಣೆಯೊಂದಿಗೆ, ಸಮಾಜಕಾರ್ಯ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಇತ್ತೀಚಿನ ಬೆಳವಣಿಗೆ, ಸಮಾಜಕಾರ್ಯ ವಿಧಾನಗಳ ಸರಳ, ಸವಿವರವಾದ ವಿವರಣೆ ಮತ್ತು ಸಮಾಜಕಾರ್ಯ ವಿಧಾನಗಳಲ್ಲಿ ಕಾರ್ಯಕರ್ತರ ಪಾತ್ರ ಸೇರಿಸಲಾಗಿದೆ. ಅದರಲ್ಲಿಯೂ ಸಮುದಾಯ ಸಂಘಟನೆ, ಸಾಮಾಜಿಕ ಕ್ರಿಯೆಯೆ ಮಾದರಿ, ತತ್ವಗಳು, ತಂತ್ರಗಳು, ಪ್ರಕಾರಗಳೊಂದಿಗೆ ಅರ್ಥಿಯ ಮಾಹಿತಿ ಸಂಗ್ರಹಣೆಯ ಸಾಧನಗಳ ಸಂಕ್ಷಿಪ್ತ ವಿವರ ಮತ್ತು ವೃತ್ತಿಯಲ್ಲಿ ಕಂಡುಬರುವ ಕೆಲ ನೈತಿಕ ದ್ವಂದ್ವಗಳನ್ನು ಓದುಗರ ಮಾಹಿತಿಗಾಗಿ ಒದಗಿಸಲಾಗಿದೆ.

ಹೊಸ ಅಂಶಗಳೊಂದಿಗೆ ನವೀಕರಿಸಲ್ಪಟ್ಟ ಮುದ್ರಣವನ್ನು ಓದುಗರಾದ ಸಮಾಜಕಾರ್ಯ ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ, ವೃತ್ತಿಯಲ್ಲಿ ತೊಡಗಿರುವ ವಿವಿಧ ವರ್ಗದವರಿಗೆ ಸಹಾಯಕವಾಗುವದೆಂಬ ಆಶಯದೊಂದಿಗೆ ಈ ಪ್ರಯತ್ನ ಮಾಡಲಾಗಿದೆ.

ಈ ಪ್ರಯತ್ನದಲ್ಲಿ ಹೆಚ್ಚಿನ ವಿವರಗಳೊಂದಿಗೆ ಓದುಗರನ್ನು ತಲುಪಲು ಸೂಕ್ತ ಸಲಹೆಗಳನ್ನಿತ್ತು ಸಹಕರಿಸಿದ ಸಹೊದ್ಯೋಗಿಗಳಿಗೆ ಮತ್ತು ಪ್ರಸ್ತುತ ವೃತ್ತಿಬಾಂಧವರಾಗಿರುವ ಶಿಷ್ಯ ಮಿತ್ರರಿಗೂ ಧನ್ಯವಾದ ಹೇಳುವದನ್ನು ಮರೆಯಲು ಅಸಾಧ್ಯ. ಭವಿಷ್ಯದಲ್ಲಿ ಹೆಚ್ಚಿನ ಸುಧಾರಣೆಗೆ ಸೂಕ್ತ ವಿಮರ್ಶೆ ಸಲಹೆಗಳನ್ನು ಇವರೆಲ್ಲರಿಂದ ಎದುರು ನೋಡುತ್ತಾ ಪುಟ ವಿನ್ಯಾಸ ಮತ್ತು ಮುದ್ರಣದಲ್ಲಿ ಸಹಕರಿಸಿದ ಶ್ರೀ ಆಫ್‌ಸೆಟ್ ನವರಿಗೂ ಅಭಿನಂದನೆಗಳು.

ಲೇಖಕರು
ಸದಾಶಿವಯ್ಯಾ. ಮ. ಜಿರ್ಲಿಮಠ.

For more details

ಪರಿವಿಡಿ
1. ಸಮಾಜಕಾರ್ಯ
2. ಸಮಾಜಕಾರ್ಯದ ಮೌಲ್ಯಗಳು
3. ಸಮಾಜಕಾರ್ಯದಲ್ಲಿ ಸಂಬಂಧಗಳು
4. ಸಮಾಜಕಾರ್ಯದ ವಿವಿಧ ಮಾದರಿಗಳು
5. ಸಮಾಜಕಾರ್ಯ ಪ್ರಕ್ರಿಯೆಯ ಹಂತಗಳು
6. ಸಮಾಜಕಾರ್ಯದ ಕ್ಷೇತ್ರಗಳು
7. ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರಗಳು
8. ಸಮಾಜಕಾರ್ಯ ವಿಧಾನಗಳು
9. ಮಾಹಿತಿ ಸಂಗ್ರಹದ ಸಾಧನ ಮತ್ತು ತಂತ್ರಗಳು
10. ಸಮಾಜಕಾರ್ಯದ ತಂತ್ರಗಳು ಮತ್ತು ಕೌಶಲ್ಯಗಳು
11. ಮೌಲ್ಯಮಾಪನ ಮತ್ತು ದಾಖಲೆ ಬರೆಯುವುದು
12. ಸಮಾಜಕಾರ್ಯ ವೃತ್ತಿ ಮತ್ತು ನೈತಿಕ ದ್ವಂದ್ವಗಳು
13. ಬರ್ನ ಔಟ
14. ಅನುಬಂಧಗಳು
15. ಆಧಾರ ಗ್ರಂಥಗಳು

]]><![CDATA[ವೃಂದ ಸಮಾಜಕಾರ್ಯ]]>Mon, 05 Jan 2026 10:49:03 GMThttps://www.nirutapublications.org/social-work-blog/1564845

ಲೇಖಕರು:
ಸದಾಶಿವಯ್ಯಾ ಮ. ಜಿರ್ಲಿಮಠ

ನನ್ನುಡಿ
ವೃಂದ ಸಮಾಜಕಾರ್ಯ ಸಾಕಷ್ಟು ಅಂಶಗಳೊಂದಿಗೆ ವಿವಿಧ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಪಸರಿಸುತ್ತಿದೆ. ಕಳೆದ 30 ವರ್ಷಗಳಿಗಿಂತಲೂ ಹೆಚ್ಚು ಅವಧಿಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯದ ವಿವಿಧ ಆಯಾಮಗಳಲ್ಲಿ ವೃತ್ತಿ ಆಚರಣೆಯ ಅನುಭವ, ಸಮಾಜಕಾರ್ಯ ವಿದ್ಯಾರ್ಥಿಗಳಿಗಾಗಿ ಸಾಹಿತ್ಯ ಲಭ್ಯವಾಗಿಸುವ ಬಯಕೆ ಹೆಚ್ಚಿಸಿದೆ. ಮೊದಲೆರಡು ಮುದ್ರಣಗಳಿಗೆ ವ್ಯಕ್ತವಾದ ಪ್ರತಿಕ್ರಿಯೆ, ಪ್ರತಿಗಳಿಗಾಗಿ ಮೇಲಿಂದ ಮೇಲೆ ಕಂಡು ಬಂದ ಬೇಡಿಕೆ ಮತ್ತು ಲಭ್ಯವಾದ ಸಲಹೆ, ವಿಮರ್ಶೆಗಳನ್ನು ಒಳಗೂಡಿಸಿಕೊಂಡು ಸುಧಾರಿಸಿದ ಮತ್ತು ಹೆಚ್ಚಿನ ವಿವರದೊಂದಿಗೆ ಮೂರನೇಯ ಮುದ್ರಣಕ್ಕೆ ಕೈ ಹಾಕುವಂತೆ ಪ್ರೇರೇಪಿಸಿತು.

ಈ ಆವೃತ್ತಿಯಲ್ಲಿ ಮುಖ್ಯವಾಗಿ ವರ್ತನೆಯ ಸುಧಾರಿಸುವ ಸಿದ್ದಾಂತಗಳನ್ನು ಉದಾಹರಣೆಗಳೊಂದಿಗೆ, ವೃಂದ ಪ್ರಕ್ರಿಯೆಯಲ್ಲಿ ಹೆಚ್ಚಿನ ಮಾಹಿತಿ, ವೃಂದ ಚಲನಾತ್ಮಕತೆಯಲ್ಲಿ (ಒಂಟಿತನ. ನಾಯಕತ್ವ, ಬಲಿಪಶುವಾಗುವಿಕೆ, ನಿಯಂತ್ರಣ ಇತ್ಯಾದಿ), ಇದರೊಂದಿಗೆ ತಂತ್ರ ಮತ್ತು ಕೌಶಲ್ಯಗಳ ವಿವರ, ಮಾಹಿತಿ ಸಂಗ್ರಹದ ಸಾಧನಗಳ ಸಂಕ್ಷಿಪ್ತ ವಿವರಣೆ ಮತ್ತು ನೈತಿಕ ದ್ವಂದ್ವಗಳ ಕುರಿತು ಸೇರ್ಪಡೆ ಮಾಡಿ ಓದುಗರಿಗೆ ಹೆಚ್ಚಿನ ಮಾಹಿತಿ ಲಭ್ಯವಾಗುವಂತೆ ಪ್ರಯತ್ನಿಸಲಾಗಿದೆ.

For more details

ಕನ್ನಡದಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ ಸಾಹಿತ್ಯ ಓದುಗರಿಗೆ ಲಭ್ಯವಾಗುವ ಪ್ರಮಾಣ ಇತ್ತೀಚಿನ ದಿನಗಳಲ್ಲಿ ಹೆಚ್ಚುತ್ತಿದೆ. ಇದರಿಂದಾಗಿ ಓದುಗರಿಗೆ ಹೆಚ್ಚಿನ ಆಯ್ಕೆಗಳು ಸಿಗುತ್ತಿರುವದು ಸಂತೋಷದ ವಿಷಯ. ನನ್ನ ಈ ಪ್ರಯತ್ನದಲ್ಲಿ ಸುಧಾರಣೆಯನ್ನು ತರಲು ತೆರೆದ ಮನಸ್ಸಿನಿಂದ ವೃತ್ತಿ ಬಾಂಧವರಿಂದ ತುಲನಾತ್ಮಕ ವಿಮರ್ಶೆ ಮತ್ತು ಸಲಹೆಗಳನ್ನು ಎದುರು ನೋಡುತ್ತಿರುವೆ. ಕಾರಣ ಇಂಗ್ಲೀಷನಲ್ಲಿ ಲಭ್ಯವಿರುವ ಸಾಹಿತ್ಯಕ್ಕೆ ಸಮನಾದ ಕನ್ನಡ ಸಾಹಿತ್ಯ ಓದುಗರಿಗೆ ಸಿಗಬೇಕೆಂಬ ಬಯಕೆ.

ನನ್ನ ಈ ಪ್ರಯತ್ನಕ್ಕೆ ಸಹಕರಿಸಿದ ಸಹೋದ್ಯೋಗಿ ಮತ್ತು ವಿವಿಧ ವೃತ್ತಿಯಲ್ಲಿರುವ ಶಿಷ್ಯವರ್ಗ ಮತ್ತು ಕುಟುಂಬದ ಸದಸ್ಯರನ್ನು ಈ ಸಮಯದಲ್ಲಿ ನೆನೆಯದಿರಲು ಅಸಾಧ್ಯ. ಅವರೆಲ್ಲರಿಗೂ ಹೃದಯಪೂರ್ವಕ ಧನ್ಯವಾದಗಳು.

ಪುಸ್ತಕದ ಮುದ್ರಣದಲ್ಲಿ ದೋಷಗಳನ್ನು ಸರಿಪಡಿಸಿ ನವೀನ ವಿನ್ಯಾಸದೊಂದಿಗೆ ಹೊರತರಲು ಸಹಕರಿಸಿದ ಶ್ರೀ ಆಫ್‌ಸೆಟ್ ನವರಿಗೂ ಧನ್ಯವಾದಗಳು.

ಲೇಖಕರು
ಸದಾಶಿವಯ್ಯಾ. ಮ. ಜಿರ್ಲಿಮಠ.

ಪರಿವಿಡಿ

1.       ವೃಂದ ಸಮಾಜಕಾರ್ಯ ಪರಿಚಯ
2.       ವೃಂದ ಸಮಾಜಕಾರ್ಯದ ತತ್ವ, ಮೌಲ್ಯ, ತಂತ್ರ ಮತ್ತು ಕೌಶಲ್ಯಗಳು
3.       ವೃಂದ ಸಮಾಜಕಾರ್ಯ ಸಂಬಂಧಿತ ಸಿದ್ಧಾಂತ ಮತ್ತು ಮಾದರಿಗಳು
4.       ವೃಂದ ಸಮಾಜಕಾರ್ಯ ಪ್ರಕ್ರಿಯೆ
5.       ಮಾಹಿತಿ ಸಂಗ್ರಹದ ತಂತ್ರಗಳು ಮತ್ತು ಸಾಧನಗಳು
6.       ವೃಂದ ಸಮಾಜಕಾರ್ಯದ ಅನ್ವಯಿಕೆಯ ಕ್ಷೇತ್ರಗಳು
7.       ವೃಂದ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರಗಳು
8.       ಸಮಾಜಕಾರ್ಯ ವೃತ್ತಿ ಮತ್ತು ನೈತಿಕ ದ್ವಂದ್ವಗಳು
9.       ವೃಂದ ಸಮಾಜಕಾರ್ಯಕ್ಕೆ ಪೂರಕ ಚಟುವಟಿಕೆಗಳು
10.     ಆಧಾರ ಗ್ರಂಥಗಳು

]]><![CDATA[ಮನಸ್ಸು ಮುನ್ನುಡಿ]]>Thu, 18 Dec 2025 08:28:39 GMThttps://www.nirutapublications.org/social-work-blog/2872799

ಲೇಖಕರು: ಅಶೋಕ ಆರ್.

ಭೂತಕಾಲ ಮತ್ತು ಭವಿಷ್ಯತ್ ಕಾಲದಲ್ಲಿ ವಾಸಿಸುವ ಬದಲು ವರ್ತಮಾನದಲ್ಲಿ ಜೀವಿಸಿ.

ಪ್ರತಿಯೊಬ್ಬರಿಗೂ ಇರುವುದು ಮನಸ್ಸು ಒಂದೇ ಆದರೆ ಅವರವರ ಅನುಭವ ಮತ್ತು ಆಲೋಚನೆಗಳ ಮೇಲೆ ಬೇರೆ ಬೇರೆ ರೀತಿಯಲ್ಲಿ ಕಾಣಿಸುತ್ತದೆ, ಬದುಕು ಎಂಬುದು ಕೂಡ ಹೀಗೆ ಕೆಲವರ ಬದುಕಲ್ಲಿ ತಂಗಾಳಿ ಬೀಸಿದರೆ ಇನ್ನೂ ಕೆಲವರ ಬದುಕಲ್ಲಿ ಬಿರುಗಾಳಿ ಬೀಸುತ್ತದೆ. ಸಂಬಂಧಗಳು ಹಾಗೆ ಕೆಲವರಿಗೆ ಸಿಹಿ ಅನಿಸಿದರೆ ಕೆಲವರಿಗೆ ಕಹಿ ಅನಿಸುತ್ತದೆ.

ಇವುಗಳ ಬಗ್ಗೆ ನಿಮ್ಮದೇ ಮನಸ್ಸಿನ ಮಾತುಗಳನ್ನು, ಲೇಖಕರದೇ ಆದ ವಾಕ್ಯಗಳಲ್ಲಿ ಸೆರೆ ಹಿಡಿದು ಒಂದೆಡೆ ಸೇರಿಸುವ ಪ್ರಯತ್ನ ಮಾಡಲಾಗಿದೆ. ಮನಸ್ಸಿನ ಹಾಗೂ ಬದುಕಿನ ಸಂಬಂಧಗಳ ಆಳವನ್ನು ಸ್ಪರ್ಶಿಸುವ ಪ್ರಯತ್ನವನ್ನು ಲೇಖಕರು ಮಾಡಿರುತ್ತಾರೆ.

ಪರಿವಿಡಿ

ಮನಸ್ಸು ಮರ್ಕಟ
ಬದುಕಲು ಕಲಿ, ಬದುಕಲ್ಲಿ ನಲಿ
ಸಂಬಂಧಗಳು

]]><![CDATA[Vocational Rehabilitation of Disabled in India]]>Sat, 25 Oct 2025 04:24:57 GMThttps://www.nirutapublications.org/social-work-blog/vocational-rehabilitation-of-disabled-in-india

Author: Narasimham Rayadurgam

Preface

This book on “Vocational Rehabilitation of Disabled in India, Principles & Practice” is an attempt to educate the present and future rehabilitation professionals in the area of vocational rehabilitation.

Vocational Rehabilitation as a concept can be traced back to the First World War (1914 -1918), wherein the entire Europe and United States of America (USA) were involved. Several war veterans were injured but were skilled and available for bringing the country’s economy to keel. The Veterans’ Rehabilitation Act of 1920 of USA was the first in the modern times to utilize the services of the war disabled in reviving the country’s economy. This has been amended in due course to include other disabilities. The Department in the government of United States of America (USA) was named Veterans Rehabilitation Administration, later changed as Social & Rehabilitation Services (SRS) Administration and now known as Rehabilitation Services Administration. Internationally, it is a young profession. Such services are available in U.K., European countries, Japan, Singapore and other African and Asian countries.

For more details

In India, the introduction of the field of vocational rehabilitation was in 1967, in the form of research projects in a few hospitals and also through two Vocational Rehabilitation Centres for the Physically Handicapped under Govt. of India (in 1968), assisted by the Dept. of Social & Rehabilitation Services of the United States Administration. On completion of the term, while the Hospitals converted them into regular units, the Govt. of India set up 19 more such Centres all over the Country in different States.

The Author has been in the field of vocational training and vocational rehabilitation of persons with locomotor, hearing, visual and intellectual impairments since January, 1968 starting under a Hospital setup, and then entering Vocational Rehabilitation Centres of Govt. of India. He retired after supervising and providing professional and administrative guidance to VRCs all over the Country and inter - ministerial interaction. Despite the Rehabilitation Council of India, a Statutory Body, having recognized this as a separate profession and including it in different syllabi for the different courses in rehabilitation, the Author has observed that there is no conceptual work based on Indian conditions in the field of vocational rehabilitation. The Author with his wide exposure to the different categories of disabled and having met and learnt from the pwd and seen in person, the issues and tribulations faced by the disabled, considered it a mission to give the experience back to the disabled, so that they can gain from the experience of others. What better way could there be, than training the professionals in the techniques so that millions of disabled could be helped?

The Author has been sharing his experiences with the professionals belonging to the fields of social work, education, management and therapy of different disabilities. Some of those included in this effort are those papers presented in some National and International Seminars and some are based on the lectures prepared for interacting with the professionals/intended professionals.

While medical intervention, education and therapy are based on disability with the family and society playing a secondary role, vocational rehabilitation is rooted in the society with disability being one of the variables along with several others such as poverty, gender, caste, literacy and backwardness. Disability compounds the effect of these variables in myriad ways towards wage earning capacities for the persons afflicted.

The Vocational Rehabilitation Worker (VRW) should understand this shift in focus, when dealing with vocational rehabilitation and equip to provide all vocational services judiciously and professionally. The subjects discussed are therefore envisaged with components from diverse fields of psychology, special education, social work and business management. Some of these are concepts developed by the Author and theorized from the practical experience with the pwd with different disabilities and varied cultures and introducing innovative programs. As Head of different Vocational Rehabilitation Centres for the Handicapped in different parts of the country, the Author had the opportunity to experiment and succeed through these economic rehabilitation measures.

Some of them such as Outreach programs (1974 - Delhi), Skill development (1976 - Kanpur), Training of Employment Officers in Disabilities (1978 - Chennai) Employer Oriented Training (1980 - Chennai), adjustment training (1981 - Chennai), Exhibition of Manufactured Products helped through Self Employment - 1981) Homebound Employment (1982 - Trivandrum) Community Based Vocational Training (1988 - Ahmedabad), Rojgar Mela (Employer - Job Seeker Meet - 1990 - Mumbai), Teaching vocational subjects to the deaf (who took the subjects in lieu of languages) (1994 - Mumbai), Development of lexicon for “Signs for Tools” (1995 - Mumbai), Worker Education for the Deaf (1995 - Mumbai), Group Employment and Self Help Groups (2003 - Bangalore) and even self employment (1976 - Kanpur) or supported employment (1976 - Kanpur), setting up cooperatives (1983 - Trivandrum) were all new concepts at the time. Now they have become part and parcel of the delivery system in vocational rehabilitation. The author organized at least two functions, including cultural and sports activities, every year to bring in variety of leaders as part of advocacy. Organizing and selecting a Team of locomotor disabled to represent VRCs at the All India Cricket for the Disabled (1992 - 96) was one way of bringing well known cricketers and exposing the abilities of locomotor disabled. Now it is an annual affair.

It may also be seen that no mention of any particular disability has been made in this Book - deliberately - as in vocational rehabilitation it is the persons’ ability that counts and not any impairment or the resultant disability, the individual may face.

Different variables in the job, work, work environment and environment restructuring to help the pwd acquire vocational and employment skills and techniques of delivery of vocational rehabilitation - constitute the core component of this book.

The Author is not an Academician but a Practitioner. The Book contains Articles on different aspects of vocational rehabilitation. Almost all the techniques described in this book, have been practiced by the Author at some point or the other in his career. Some of them have failed while others have been extremely gratifying. The professional has to explore all choices in vocational rehabilitation and may be more. This is not an academic exercise but sharing of experiences, tailored to the needs of a VRW. A conscious effort was made to avoid high sounding language without compromising on the professional terminology, as - for most of the courses recognized by the Rehabilitation Council of India, School leaving certificate is the entry qualification (12 years of schooling).

Not all the measures and practices described may be required for the vocational rehabilitation of a pwd but all alternatives are explained to equip the VRW with different techniques to meet different needs of different persons for successful empowerment of pwd.

There is no literature available with focus on Vocational Rehabilitation in India. That is one of the reasons why not many specific references on bibliography are given and that is why the list of suggested Bibliography is limited and many are based in other countries. Acronyms, wherever used are designed to give quick and short cuts to commit to memory. Most of them are coined by the Author. Wherever it was by others, Bibliography gives credit to them. It is hoped more original material on Indian conditions are published for the benefit of the Vocational Rehabilitation Workers.

The Author hopes this small effort would help the professionals understand the concepts better and guide them to use with the different categories of disabled and help them serve the disabled through the future professionals.

As he enters his fiftieth year in the service of the disabled, this book is one more attempt to serve the disabled. The Book is dedicated to those thousands of persons with disabilities, who were the motivation for the Author to learn and practice proper vocational rehabilitation measures.

(Just as Fire knows the purity of the submitted gold, the discerning knows the good and bad qualities of a book.)
The Author hopes the readers will critically examine the book and suggest changes for future prints.
A question bank based on this Book can be accessed through the website for self-assessment-website: www.aidthedisabled.org.

Narasimham Rayadurgam
Consultant
(Vocational Rehabilitation & Livelihood Programs)

]]><![CDATA[ಸನ್ಮಾರ್ಗ]]>Fri, 17 Oct 2025 04:24:43 GMThttps://www.nirutapublications.org/social-work-blog/5125677

ಲೇಖಕರು : ಡಾ. ಸಿ.ಆರ್. ಗೋಪಾಲ್

ಯಾವುದೇ ಸಮಾಜ, ರಚನೆ ಮತ್ತು ಕಾರ್ಯಶೀಲತೆಯ ದೃಷ್ಟಿಯಿಂದ, ಸ್ಥಿರವಲ್ಲ ಮತ್ತು ನಿಷ್ಕ್ರಿಯದಲ್ಲ. ಅದು ರಚನೆಯ ದೃಷ್ಟಿಯಿಂದ ಮತ್ತು ಕ್ರಿಯೆಗಳ ದೃಷ್ಟಿಯಿಂದ ಚಲನಶೀಲವಾಗಿರುತ್ತದೆ ಮತ್ತು ಪರಿವರ್ತನಾಶೀಲವಾಗಿರುತ್ತದೆ. ಹಾಗಾಗಿ ಯಾವುದೇ ಸಮಾಜ ನಿರಂತರವಾಗಿ ಬದಲಾಗುತ್ತಿರುತ್ತದೆ. ಅಂತಹ ಬದಲಾವಣೆಗಳಿಗೆ ತೀವ್ರತೆ ಮತ್ತು ವ್ಯಾಪಕತೆ ಇರಬಹುದು, ಇಲ್ಲದಿರಬಹುದು. ಬದಲಾವಣೆ ಗೋಚರಿಸಬಹುದು ಇಲ್ಲವೇ ಗೋಚರಿಸದಿರಬಹುದು. ಇಂದು ಗೋಚರಿಸದೇ ಇದ್ದದ್ದು, ಇನ್ನೆಂದೊ ಗೋಚರಿಸಬಹುದು. ಈ ಬದಲಾವಣೆ ಆರ್ಥಿಕ, ಕೈಗಾರಿಕಾ, ಸಾಮಾಜಿಕ, ಶೈಕ್ಷಣಿಕ, ರಾಜಕೀಯ, ಮನರಂಜನಾ, ವೈಜ್ಞಾನಿಕ, ಸಾಂಸ್ಕೃತಿಕ, ಇನ್ನೂ ಮುಂತಾದ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಆಗುತ್ತದೆ. ಇಂತಹ ಬದಲಾವಣೆಗಳನ್ನು, ಸಾಮಾಜಿಕ ಸಂಸ್ಥೆಗಳಾದ ಕುಟುಂಬ, ಸಮೂಹ, ಸಂಘಸಂಸ್ಥೆಗಳು, ಸಮುದಾಯ ಮತ್ತು ಕೊನೆಯದಾಗಿ ಇಡೀ ಸಮಾಜದಲ್ಲಿ ಕಾಣುತ್ತೇವೆ. ಬದಲಾವಣೆ ಈ ಸಂಸ್ಥೆಗೆಳ ರಚನೆಯಲ್ಲಷ್ಟೇ ಆಗದೆ ಕ್ರಿಯೆಗಳಲ್ಲಿಯೂ, ಸಂಬಂಧಗಳಲ್ಲಿಯೂ ಆಗುತ್ತದೆ. ಅದು ಹೊಸ ಸಂಬಂಧಗಳನ್ನು ಸೃಷ್ಟಿಸುವುದಲ್ಲದೆ ಹೊಸ ಕಟ್ಟುಪಾಡುಗಳಿಗೆ, ಹೊಸ ಮೌಲ್ಯಗಳಿಗೆ ದಾರಿ ಮಾಡಿಕೊಡುತ್ತದೆ. ಇದೇ ಸ್ಥಿತಿ ಮುಂದುವರೆದು ನಿಧಾನವಾಗಿ ಸಮಾಜದ ಸಾಮಾಜಿಕ ಮತ್ತು ಸಾಂಸ್ಕೃತಿಕ ಚಿತ್ರಣವೇ ಬದಲಾಗುತ್ತದೆ.

For more details

ಪರಿವಿಡಿ
ಮುನ್ನುಡಿ
ಪ್ರಕಾಶಕರ ನುಡಿ
ಲೇಖಕರ ಪರಿಚಯ
ಪ್ರಸ್ತಾವನೆ - ಕೃತಜ್ಞತೆ

1. ಅಧ್ಯಾಯ - ಒಂದು
ಗುಣತ್ರಯಗಳು ಮತ್ತು ಜೀವನ ಪದ್ಧತಿ-ಪೀಠಿಕೆ, ಮನುಷ್ಯನ ಸ್ವಭಾವಗಳು, ಸಾತ್ವಿಕ, ರಾಜಸ, ತಾಮಸ ಗುಣಗಳು, ಗುಣಗಳ ಕಾರಬಾರು, ಗುಣಗಳನ್ನು ಗುರುತಿಸುವ ಬಗೆ, ಸ್ಥಿತಪ್ರಜ್ಞನ ಲಕ್ಷಣಗಳು, ಅರಿಷಡ್ವರ್ಗಗಳು, ಯೋಗ ಮಾರ್ಗಗಳು, ಯೋಗ ಸಮನ್ವಯ.

2. ಅಧ್ಯಾಯ - ಎರಡು, ಭಾಗ - ಒಂದು
ಸನಾತನ ಧರ್ಮದಲ್ಲಿ ಶರೀರದ ಪರಿಕಲ್ಪನೆ - ಸನಾತನ ಜೀವನ ಪದ್ಧತಿಯಲ್ಲಿ ಶರೀರ, ಧಾರ್ಮಿಕ ಗ್ರಂಥಗಳಲ್ಲಿ ಶರೀರ, ಭಗವದ್ಗೀತೆ, ಮನುಷ್ಯರ ಸೃಷ್ಟಿ, ನಾಲ್ಕು ಶರೀರಗಳು, ಸ್ಥೂಲ ಶರೀರ, ಸಪ್ತ ಧಾತುಗಳು, ಅನಿರುದ್ಧ ಶರೀರ, ಪಂಚತನ್ಮಾತ್ರ, ಪಂಚ ಜ್ಞಾನೇಂದ್ರಿಯಗಳು, ಪಂಚ ಕರ್ಮೇಂದ್ರಿಯಗಳು, ಪಂಚ ಪ್ರಾಣಗಳು, ಮನೋವೃತ್ತಿಗಳು, ಲಿಂಗಶರೀರ, ಸ್ವರೂಪ ಶರೀರ, ಅನ್ನಮಯಾದಿ ಪಂಚ ಕೋಶಗಳು, (ಅನ್ನಮಯ, ಪ್ರಾಣಮಯ, ಮನೋಮಯ, ವಿಜ್ಞಾನಮಯ ಮತ್ತು ಆನಂದಮಯ ಕೋಶಗಳು).

3. ಅಧ್ಯಾಯ - ಎರಡು, ಭಾಗ - ಎರಡು
ಪಂಚಭೂತಗಳು, ಚತುರಶರೀರಗಳು, ದೇಹದ ಅಂಗಗಳಲ್ಲಿ ಭಗವಂತ - ಮನುಷ್ಯನ ನಾಲ್ಕು ತರಹದ ಶರೀರದಲ್ಲಿ ಭಗವಂತನ ರೂಪಗಳು, ಮನುಷ್ಯ ಶರೀರದಲ್ಲಿ - ಅಂಗಗಳಲ್ಲಿ ಭಗವಂತನ ಅಸ್ತಿತ್ವ, ಕಾಯವೆಂಬ ಪಟ್ಟಣ-ದೇಹವೆಂಬ ದೇಹಾಲಯ - ಶರೀರವೆಂಬ ರಥ, ದೇಹ ಒಂದು ಪಟ್ಟಣ, ಒಂದು ದೇವಾಲಯ, ಮನುಷ್ಯ ಶರೀರ ಒಂದು ರಥವೂ ಹೌದು.

4. ಅಧ್ಯಾಯ - ಎರಡು, ಭಾಗ - ಮೂರು
ಮನುಷ್ಯ ದೇಹದಲ್ಲಿನ ನಾಡಿಗಳು ಮತ್ತು ಅವುಗಳ ಮಹತ್ವ, ಸುಷುಮ್ನಾನಾಡಿ, ಇಡಾ ಮತ್ತು ಪಿಂಗಳಾ ನಾಡಿಗಳು, ಇತರೆ ನಾಡಿಗಳು.

5. ಅಧ್ಯಾಯ - ಎರಡು, ಭಾಗ - ನಾಲ್ಕು
ಮನುಷ್ಯ ಶರೀರದಲ್ಲಿನ ಚಕ್ರಗಳು ಮತ್ತು ಅವುಗಳ ಪಾತ್ರ, ಮೂರಾಧಾರ ಚಕ್ರ, ಸ್ವಾಧಿಷ್ಟಾನ ಚಕ್ರ, ಮಣಿಪೂರ ಚಕ್ರ, ಸೂರ್ಯ ಚಕ್ರ, ಮಾನಸ ಚಕ್ರ - ಹೃದಯೋಧ್ವ ಕಮಲ, ಅನಾಹತ ಚಕ್ರ, ವಿಶುಧ್ಧ ಚಕ್ರ, ಆಜ್ಞಾ ಚಕ್ರ, ಸೋಮಚಂದ್ರ ಚಕ್ರ, ಲಲಾಟ ಚಕ್ರ, ಸಹುಸ್ರಾರ-ತುರೀಯ, ಗ್ರಂಥಿಗಳು, ಧ್ಯಾನ ಪ್ರಕ್ರಿಯೆಯಲ್ಲಿ ಸ್ವರಗಳು.

6. ಅಧ್ಯಾಯ - ಎರಡು, ಭಾಗ - ಐದು
ಜೀವಶಾಸ್ತ್ರದ ದೃಷ್ಟಿಯಲ್ಲಿ ಮನುಷ್ಯ ದೇಹ - ಪಂಚೇಂದ್ರಿಯಗಳು, ಹೃದಯ, ರಕ್ತ, ಉಸಿರಾಟದ ವ್ಯವಸ್ಥೆ, ಜೀರ್ಣಾಂಗ ವ್ಯವಸ್ಥೆ, ಮೂತ್ರ ಜನನಾಂಗಗಳು, ಮೂಳೆ- ಕೀಲು - ಸ್ನಾಯು ವ್ಯವಸ್ಥೆ, ಗ್ರಂಥಿಗಳು.

7. ಅಧ್ಯಾಯ ಮೂರು, ಭಾಗ - ಒಂದು
ಆಹಾರ-ವ್ಯಾಖ್ಯೆ, ಆಹಾರದ ಅವಶ್ಯಕತೆ, ಅನ್ನಬ್ರಹ್ಮ, ಆಹಾರದ ವರ್ಗೀಕರಣ, ಸಾತ್ವಿಕ ಆಹಾರ, ರಾಜಸ ಆಹಾರ, ತಾಮಸ ಆಹಾರ, ಪಂಚಭೂತಗಳನ್ನಾಧರಿಸಿ ಆಹಾರದ ವರ್ಗೀಕರಣ, ರಸ ಆಧಾರಿತ ವರ್ಗೀಕರಣ, ಗುಣ ಆಧಾರಿತ ವರ್ಗೀಕರಣ, ರಸಾಯನಿಕ ಸಂಯೋಜನೆ ಮತ್ತು ಆಹಾರ ಮಾಡುವ ಕೆಲಸವನ್ನು ಆಧರಿಸಿ ಆಹಾರ ಪದಾರ್ಥಗಳ ವರ್ಗೀಕರಣ, ವೈವಿಧ್ಯತೆಯನ್ನಾಧರಿಸಿ ಆಹಾರದ ವರ್ಗೀಕರಣ, ಉತ್ಪತ್ತಿ ಮೂಲದ ವರ್ಗೀಕರಣ, ಸೇವಿಸುವ ವಿಧಾನವನ್ನು ಅನುಸರಿಸಿ ವರ್ಗೀಕರಣ, ಮನುಷ್ಯನ ಪ್ರಕೃತಿಗೆ ತಕ್ಕಂತೆ ಆಹಾರ.

8. ಅಧ್ಯಾಯ ಮೂರು, ಭಾಗ-ಎರಡು
ಆಹಾರದ ಇನ್ನಷ್ಟು ಮಾಹಿತಿ-ದೋಷಗಳು ಮತ್ತು ಆಹಾರ, ಮನಸ್ಸಿನ ಪ್ರವೃತ್ತಿ ಮತ್ತು ಆಹಾರ, ವಿರುದ್ಧ ಆಹಾರ, ಸಮತೂಕದ ಆಹಾರ, ಋತುಗಳಿಗೆ ತಕ್ಕಂತೆ ಆಹಾರ, ಅಡುಗೆ ಮನೆ ಮತ್ತು ಆಹಾರ ತಯಾರಿ, ಅಡುಗೆ ತಯಾರಿಸುವ ವಿಧಾನ, ಆಹಾರ ಪದಾರ್ಥಗಳನ್ನು ತಯಾರಿಸುವವರು ನೆನಪಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳಬೇಕಾದ ಅಂಶಗಳು, ಊಟದ ಜಾಗ, ಊಟದ ಎಲೆಗಳು-ತಟ್ಟೆಗಳು, ಊಟ ಬಡಿಸುವ ವಿಧಾನ, ಯಾವ ಅನ್ನ ತಿನ್ನಬಾರದು, ಊಟಮಾಡುವಾಗ ನೆನಪಿನಲ್ಲಿಟ್ಟು ಕೊಳ್ಳಬೇಕಾದ ಅಂಶಗಳು, ಊಟದ ಪ್ರಕ್ರಿಯೆ, ಊಟಕ್ಕೆ ಸಂಬಂಧಪಟ್ಟ ಕೆಲವು ಧಾರ್ಮಿಕ ಅಂಶಗಳು, ನವಗ್ರಹಗಳು ಮತ್ತು ಧಾನ್ಯ, ನೇವೇದ್ಯ, ಚಂದ್ರಮಾನ ಸೂರ್ಯಮಾನ ಮಾಸಗಳು ಮತ್ತು ನಕ್ಷತ್ರಗಳು ರಾಸಿಗಳು, ಆಹಾರ ಪದಾರ್ಥಗಳಲ್ಲಿ ಭಗವಂತನ ರೂಪಗಳು.

9. ಅಧ್ಯಾಯ-ನಾಲ್ಕು
ದಿನಚರಿ- ಏಳುವುದು, ಶೌಚಕ್ರಿಯೆ, ದಂತಧಾವನ, ಬಾಯಿ ತೊಳೆಯುವುದು, ಮುಖ ತೊಳೆಯುವುದು, ಉಷ:ಪಾನ, ಬೆಳಗಿನ ಪಾನೀಯ, ಚಂಕ್ರಮಣ, ವ್ಯಾಯಾಮ, ಯೋಗಾಸನ, ಪ್ರಾಣಾಯಾಮ, ಮುದ್ರೆಗಳು, ಸ್ನಾನ, ತೈಲಾಭ್ಯಂಗ, ಆಯುಷ್ಕರ್ಮ, ವಸ್ತ್ರ ಧಾರಣೆ, ಮುದ್ರ ಧಾರಣೆ, ಸಂಧ್ಯಾವಂದನೆ, ಪೂಜೆ, ಊಟ, ತಾಂಬೂಲ, ನಿದ್ರೆ ಮಾಡುವುದು, ಮಲಗುವಾಗ ತಲೆ ಯಾವ ದಿಕ್ಕಿಗೆ ಇರಬೇಕು, ಸದ್ವೃತ್ತ- ಸದಾಚಾರ.

10. ಅಧ್ಯಾಯ-ಐದು
ಮಂತ್ರಗಳು, ಗೋವಿಂದನಿಗೆ ಸುಪ್ರಭಾತ, ಜಗನ್ಮಾತೆಗೆ ವಂದನೆ, ಭೂತಾಯಿಗೆ ವಂದನೆ, ದೇವ ದೇವತೆಗಳಿಗೆ ವಂದನೆ. ಪವಮಾನ, ಮಧ್ವಾಚಾರ್ಯರು, ಜಯತೀರ್ಥರು, ವ್ಯಾಸರಾಯರು, ವಾದಿರಾಜರು, ರಾಘವೇಂದ್ರರು, ಸಮಸ್ತ ಲೋಕಕ್ಕಾಗಿ ಪ್ರಾರ್ಥನೆ, ಶಂಕರಾಚಾರ್ಯರು, ರಾಮಾನುಜಾಚಾರ್ಯರು, ತ್ರಿಮತಾಚಾರ್ಯರು, ಭಗವಂತ, ಲಕ್ಷ್ಮಿದೇವಿ, ತುಳಸಿ, ಗೋಮಾತೆ, ಸರಸ್ವತಿ, ಪಾರ್ವತಿ, ಶಿವ, ಗಣೇಶ, ಸುಬ್ರಹ್ಮಣ್ಯ, ನವಗ್ರಹಗಳು, ಗುರು ಇವರ ಮಂತ್ರಗಳು, ಯೋಗಾಸನ ಪ್ರಾರಂಭಿಸುವ ಮುನ್ನ-ನಂತರ, ಸ್ನಾನ ಮಾಡುವಾಗ, ಊಟ ಮಾಡುವಾಗ, ವೇದವ್ಯಾಸ, ವಾಲ್ಮೀಕಿ, ಮನೋ ನಿವೇದನಾ ಮಂತ್ರಗಳು, ರಾತ್ರಿ ಮಲಗುವಾಗ ಹೇಳುವ ಮಂತ್ರಗಳು, ಪುಣ್ಯ ಶ್ಲೋಕ, ಚಿರಂಜೀವಿಗಳ ಸ್ಮರಣೆ, ಶಯನ ಮಂತ್ರ, ದು:ಸ್ವಪ್ನ ನಾಶನ ಮಂತ್ರ ಶಾಂತಿಮಂತ್ರಗಳು, ಬೇರೆ ಬೇರೆ ಧರ್ಮಗಳ ಪ್ರಾರ್ಥನೆ, ಸರ್ವಧರ್ಮ ಪ್ರಾರ್ಥನೆ.

ಅನುಬಂಧಗಳು:
1. ಶ್ರೀ ಶಂಕರಾಚಾರ್ಯರ ವಿವೇಕಚೂಡಾಮಣಿ ಗ್ರಂಥದಲ್ಲಿ ವಿವರಣೆಗೊಂಡ ಮನುಷ್ಯ ಶರೀರ
2. ಯೋಗಮಾರ್ಗ
3. ಆಧಾರ ಗ್ರಂಥಗಳು
4. ಶಬ್ದಕೋಶ

]]><![CDATA[ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ]]>Wed, 08 Oct 2025 05:24:23 GMThttps://www.nirutapublications.org/social-work-blog/5859220

ಲೇಖಕರು : ಗಂಗಾಧರ ರೆಡ್ಡಿ ಎನ್. ಮತ್ತು ಡಾ. ಲೋಕೇಶ ಎಂ.ಯು

ಸಮಾಜಕಾರ್ಯದ ಉದಯೋನ್ಮುಖ ಕ್ಷೇತ್ರವನ್ನು ಪರಿಚಯಿಸುವ ಕೃತಿ 'ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ'. ಈ ಪುಸ್ತಕದ ಮೂಲ ಆಶಯ ಗ್ರಾಮೀಣ ಹಾಗೂ ಕನ್ನಡ ಭಾಷಾ ಮಾದ್ಯಮ ಹಿನ್ನೆಲೆ ಹೊಂದಿರುವ ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ ವಿಪತ್ತು ನಿರ್ವಹಣಾ ಶಾಸ್ತ್ರದ ಮೂಲ ಪರಿಕಲ್ಪನೆಗಳು ಮತ್ತು ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯದ ಮಧ್ಯಸ್ಥಿಕೆಯನ್ನು ಅರ್ಥ ಮಾಡಿಸುವುದೇ ಆಗಿದೆ. ವಿದ್ಯಾರ್ಥಿಗಳ ಹಿತದೃಷ್ಟಿಯಿಂದ ರಚನೆಯಾದ ಸದರಿ ಪುಸ್ತಕ ಪ್ರಶಿಕ್ಷಕರಿಗೆ, ಸಂಶೋಧಕರಿಗೆ, ವೃತ್ತಿಪರರಿಗೆ ಹಾಗೂ ಕ್ಷೇತ್ರ ಕಾರ್ಯಕರ್ತರಿಗೆ ಮಾರ್ಗದರ್ಶಿ ಕೈಪಿಡಿಯಾಗಿದೆ. ಇದು ವಿಪತ್ತು ನಿರ್ವಹಣಾ ಶಾಸ್ತ್ರವನ್ನು ಅಧ್ಯಯನ ಮಾಡಬಯಸುವ ಎಲ್ಲಾ ವೃತ್ತಿಪರರಿಗೆ ಕನ್ನಡ ಭಾಷೆಯಲ್ಲಿ ಸಿಗುವ ಪ್ರಾಥಮಿಕ ಮಾಹಿತಿಯ ಮೂಲವೇ ಆಗಿದೆ.

ಸಮಾಜಕಾರ್ಯ ಸಾಹಿತ್ಯ ಕ್ಷೇತ್ರದ ಉದಯೋನ್ಮುಖ ಬರಹಗಾರ ಶ್ರೀಯುತ ಗಂಗಾಧರ ರೆಡ್ಡಿ ಎನ್. ರವರು ಶೈಕ್ಷಣಿಕ ಕ್ಷೇತ್ರದಲ್ಲಿ ಸೇವಾನಿರತರಾದ ಡಾ. ಲೋಕೇಶ ಎಂ.ಯು. ರವರ ಸಹಯೋಗದಲ್ಲಿ ರಚಿಸಿದ ಚೊಚ್ಚಲ ಪುಸ್ತಕವೇ ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ. ವ್ಯಕ್ತಿಗತ ಸಮಾಜಕಾರ್ಯ ಪರಿಚಯ ಯುವ ಲೇಖಕ ಗಂಗಾಧರ ರೆಡ್ಡಿ ಎನ್. ರವರು ಸಮಾಜಕಾರ್ಯ ಸಾಹಿತ್ಯ ಕ್ಷೇತ್ರಕ್ಕೆ ನೀಡಿದ ಚೊಚ್ಚಲ ಕಾಣಿಕೆಯಾಗಿದ್ದು, ಪ್ರಶಿಕ್ಷಕ, ವಿದ್ಯಾರ್ಥಿ ಹಾಗೂ ವೃತ್ತಿಪರ ಸಮಾಜಕಾರ್ಯಕರ್ತರಿಂದ ಪ್ರಶಂಸೆಗೊಳಪಟ್ಟ ಪುಸ್ತಕವಾಗಿದೆ. ಸಮಾಜಕಾರ್ಯ ಹಾಗೂ ವಿಪತ್ತು ನಿರ್ವಹಣೆ ವಿಷಯದ ಸಾಹಿತ್ಯ ಕ್ಷೇತ್ರದಲ್ಲಿ ಹೊಸ ಮೈಲುಗಲ್ಲನ್ನು ನಿರ್ಮಿಸಲಿರುವ ಸದರಿ ಪುಸ್ತಕದಲ್ಲಿ ಬಳಕೆಯಾಗಿರುವ ಭಾಷೆ ಸರಳವಾಗಿದೆ. ಪದಗಳ ಆರಿಸುವಿಕೆ ಮತ್ತು ಪದ ಪ್ರಯೋಗ ಸಮಂಜಸವಾಗಿದ್ದು, ಬರವಣಿಗೆಯಲ್ಲಿ ಸ್ಪಷ್ಟತೆ ಇದೆ. ನಿರೂಪಣೆ ಆತ್ಮೀಯವಾಗಿದ್ದು, ಓದಿಸಿಕೊಂಡು ಹೋಗುತ್ತದೆ. ಬರಹ ಮನಮುಟ್ಟುವಂತಿದ್ದು, ಓದುಗರನ್ನು ಸೆಳೆಯುತ್ತದೆ. ಪುಸ್ತಕದ ಮೂಲ ಓದುಗರಿಗೆ ವಿಷಯಗಳನ್ನು ಸ್ಪಷ್ಟವಾಗಿ ಅರ್ಥ ಮಾಡಿಸುವ ಉದ್ದೇಶದಿಂದ ನೀಡುರುವ ಜೀವಂತ ಉದಾಹರಣೆಗಳು ಸಮರ್ಪಕ ಹಾಗೂ ಸಮಯೋಚಿತವಾಗಿದ್ದು, ಅರ್ಥಗರ್ಭಿತವಾಗಿವೆ. ಸ್ನಾತಕ ಹಾಗೂ ಸ್ನಾತಕೋತ್ತರ ಪದವಿ ಹಂತಗಳಲ್ಲಿ ಸಮಾಜಕಾರ್ಯ ವಿಷಯವನ್ನು ಅಧ್ಯಯನ ಮಾಡುವ ಪ್ರಶಿಕ್ಷಣಾರ್ಥಿಗಳಿಗೆ ಅನುಕೂಲವಾಗಲೆಂದು ಪಠ್ಯಕ್ರಮಕ್ಕೆ ಅನುಗುಣವಾಗಿ ರಚಿಸಲಾಗಿದೆ. ಈ ಎಲ್ಲಾ ವೈಶಿಷ್ಟ್ಯಗಳಿಂದ ಕೂಡಿದ ಪುಸ್ತಕ ಓದುಗ ಸಮುದಾಯದಿಂದ ಪ್ರಶಂಸಿಸಲ್ಪಟ್ಟಿದೆ.

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ಅಧ್ಯಾಯ - 1, ವಿಪತ್ತು
ಅರ್ಥ ಮತ್ತು ವ್ಯಾಖ್ಯೆಗಳು, ಜಾಗತಿಕ ಸನ್ನಿವೇಶದಲ್ಲಿ ಪ್ರಾಕೃತಿಕ ವಿಪತ್ತುಗಳು, ವಿಶ್ವದ ಹತ್ತು ಅತೀ ವಿಧ್ವಂಸಕಾರಿ ವಿಪತ್ತುಗಳು, ಕಳೆದ ಶತಮಾನದಲ್ಲಿ ಸಂಭವಿಸಿದ ಭಯಾನಕ ಪ್ರಾಕೃತಿಕ ವಿಕೋಪಗಳು, ಜಾಗತಿಕ ಸನ್ನಿವೇಶದಲ್ಲಿ ಮಾನವ ನಿರ್ಮಿತ ವಿಪತ್ತುಗಳು, ಭಾರತೀಯ ಸನ್ನಿವೇಶದಲ್ಲಿ ಪ್ರಾಕೃತಿಕ ವಿಪತ್ತುಗಳು, ಭಾರತದ ಹತ್ತು ಅತೀ ವಿನಾಶಕಾರಿ ಪ್ರಾಕೃತಿಕ ವಿಪತ್ತುಗಳು, ಕಳೆದ ಶತಮಾನದಲ್ಲಿ ಭಾರತದಲ್ಲಿ ಸಂಭವಿಸಿದ ಭಯಾನಕ ಪ್ರಾಕೃತಿಕ ವಿಕೋಪಗಳು, ಭಾರತೀಯ ಸನ್ನಿವೇಶದಲ್ಲಿ ಮಾನವ ನಿರ್ಮಿತ ವಿಪತ್ತುಗಳು, ವಿಪತ್ತುಗಳ ವರ್ಗೀಕರಣ.

ಅಧ್ಯಾಯ - 2, ನೈಸರ್ಗಿಕ ವಿಪತ್ತುಗಳು
ನೈಸರ್ಗಿಕ ವಿಪತ್ತಿನ ಪ್ರಕಾರಗಳು, ಭೂಕಂಪ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ಭಾರತದಲ್ಲಿ ಭೂಕಂಪಗಳ ಹಂಚಿಕೆ, ಭೂಕಂಪದಿಂದಾಗಬಹುದಾದ ಹಾನಿಯನ್ನು ತಡೆಗಟ್ಟಲು ಕೈಗೊಳ್ಳಬಹುದಾದ ಮುನ್ನೆಚ್ಚರಿಕಾ ಕ್ರಮಗಳು.
ಜ್ವಾಲಾಮುಖಿ-ಕಾರಣಗಳು, ವಿಧಗಳು, ಪರಿಣಾಮಗಳು.
ಸುನಾಮಿ-ಕಾರಣಗಳು, ಲಕ್ಷಣಗಳು, ಸುನಾಮಿಯ ಮುನ್ಸೂಚನೆಗಳು, ಪರಿಣಾಮಗಳು.
ಭೂಕುಸಿತ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ನಿಯಂತ್ರಣ ಕ್ರಮಗಳು, ಭಾರತದಲ್ಲಿ ಭೂಕುಸಿತದ ಹಂಚಿಕೆ.
ಹಿಮಪಾತ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ನಿಯಂತ್ರಣ ಕ್ರಮಗಳು, ಭಾರತದಲ್ಲಿ ಹಿಮಪಾತಗಳ ಹಂಚಿಕೆ.
ಕಡಲ ಕೊರೆತ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ನಿಯಂತ್ರಣ ಕ್ರಮಗಳು, ಭಾರತದಲ್ಲಿ ಕಡಲ ಕೊರೆತದ ಹಂಚಿಕೆ.
ಪ್ರವಾಹ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ನಿಯಂತ್ರಣ ಕ್ರಮಗಳು, ಭಾರತದಲ್ಲಿ ಪ್ರವಾಹದ ಹಂಚಿಕೆ.
ಆವರ್ತಮಾರುತ / ಚಂಡಮಾರುತ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ಭಾರತದಲ್ಲಿ ಆವರ್ತ / ಚಂಡಮಾರುತಗಳ ಹಂಚಿಕೆ.
ಬರ ಅಥವಾ ಕ್ಷಾಮ-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು, ನಿಯಂತ್ರಣ ಕ್ರಮಗಳು, ಭಾರತದಲ್ಲಿ ಬರ/ಕ್ಷಾಮದ ಹಂಚಿಕೆ.
ಜೈವಿಕ ವಿಪತ್ತು-ಕಾರಣಗಳು, ಪರಿಣಾಮಗಳು.

ಅಧ್ಯಾಯ - 3, ಮಾನವ ನಿರ್ಮಿತ ವಿಪತ್ತುಗಳು
ವಿಶ್ವದ ಪ್ರಮುಖ ಮಾನವ ನಿರ್ಮಿತ ವಿಪತ್ತುಗಳು, ಯುದ್ಧ, ಭೋಪಾಲ್ ಅನಿಲ ದುರಂತ, ಜಿಲಿನ್ ರಾಸಾಯನಿಕ ಸ್ಪೋಟ, ಟೆನ್ನೆಸ್ಸೆ ಕಲ್ಲಿದ್ದಲು ಬೂದಿ ಸೋರಿಕೆ, ಸಿಡಾರ್ಜೋ ಮಣ್ಣಿನ ಜ್ವಾಲಾಮುಖಿ, ದಕ್ಷಿಣ ಫೆಸಿಪಿಕ್ ಕಸದ ತೇಪೆ (ಪ್ಯಾಚ್), ತೈಲ ಸೋರಿಕೆ ದುರಂತಗಳು, ಚೀನಾದ ಎಲೆಕ್ಟ್ರಾನಿಕ್ ತ್ಯಾಜ್ಯ ದುರಂತ, ನೀರಿನಲ್ಲಿ ಸೈನೆಡ್ ಮಾಲಿನ್ಯ ದುರಂತ: ಬಾ ಮರೆ ಸೈನೆಡ್ ಕಲುಷಿತ ನೀರಿತ ದುರಂತ-2000 ಮೀನಾಮಾಟಾ ರೋಗ / ಮರ್ಕ್ಯೂರಿ ವಿಷ, ಅರಲ್ ಸಮುದ್ರದ ಅವಸಾನ-2009, ಪರಮಾಣು ದುರಂತಗಳು, ಭಾರತದಲ್ಲಿ ಸಂಭವಿಸಿದ ಪ್ರಮುಖ ಮಾನವ ನಿರ್ಮಿತ ವಿಪತ್ತುಗಳು, ನಕ್ಸಲ್ ಮತ್ತು ಭಯೋತ್ಪಾದಕ ಕೃತ್ಯಗಳು, ಸಾರಿಗೆ ಅಪಘಾತಗಳು, ರಾಸಾಯನಿಕ ಅಪಘಾತಗಳು, ಎಂಡೋಸಲ್ಫಾನ್ ದುರಂತ, ಉದ್ಧಾನಂ ಮಲಿನ ನೀರಿನ ದುರಂತ.

ಅಧ್ಯಾಯ - 4, ವಿಪತ್ತು ನಿರ್ವಹಣೆ
ಅರ್ಥ ಮತ್ತು ವ್ಯಾಖ್ಯೆ, ವಿಪತ್ತು ನಿರ್ವಹಣೆಯ ತತ್ವಗಳು, ವಿಪತ್ತು ನಿರ್ವಹಣೆಯ ಹಂತಗಳು, ತಗ್ಗಿಸುವಿಕೆ, ಸನ್ನದ್ಧತೆ, ಪ್ರತಿಕ್ರಿಯೆ, ಚೇತರಿಕೆ, ವಿಪತ್ತಿನ ತೀವ್ರತೆ / ಪರಿಣಾಮದ ವಿಶ್ಲೇಷಣೆ, ಒಂದು ವೃತ್ತಿಯಾಗಿ ವಿಪತ್ತು ನಿರ್ವಹಣೆ.

ಅಧ್ಯಾಯ - 5, ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ರಾಷ್ಟ್ರೀಯ ಮತ್ತು ಅಂತರರಾಷ್ಟ್ರೀಯ ಸಂಘಟನೆಗಳು
ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಅಂತರರಾಷ್ಟ್ರೀಯ ಸಂಘಟನೆಗಳು, ಇಂಟರ್ ನ್ಯಾಷನಲ್ ಅಸೋಸಿಯೇಷನ್ ಆಫ್ ಎಮೆರ್ಜೆನ್ಸಿ ಮ್ಯಾನೇಜರ್ಸ್ (IAEM), ರೆಡ್ ಕ್ರಾಸ್ / ರೆಡ್ ಕ್ರೆಸೆಂಟ್, ವಿಶ್ವಸಂಸ್ಥೆ (UNO), ವಿಶ್ವಬ್ಯಾಂಕ್, ಐರೋಪ್ಯ ಒಕ್ಕೂಟ, ಅಂತರರಾಷ್ಟ್ರೀಯ ಚೇತರಿಕೆಯ ವೇದಿಕೆ (IRP), ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಭಾರತ ರಾಷ್ಟ್ರೀಯ ಸಂಘಟನೆಗಳು, ಭಾರತದಲ್ಲಿ ವಿಪತ್ತು ನಿರ್ವಹಣಾ ವ್ಯವಸ್ಥೆಯ ರಚನೆ, ವಿಪತ್ತು ನಿರ್ವಹಣಾ ಕಾಯ್ದೆ-2005.

ಅಧ್ಯಾಯ - 6, ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯಕರ್ತರು
ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯದ ಮಧ್ಯಸ್ಥಿಕೆ, ವ್ಯಕ್ತಿಗತ ಸಮಾಜಕಾರ್ಯ, ವೃಂದಗತ ಸಮಾಜಕಾರ್ಯ, ಸಮುದಾಯ ಸಂಘಟನೆ, ಸಮಾಜಕಾರ್ಯದ ಮಾಧ್ಯಮಿಕ ವಿಧಾನಗಳು, ವಿಪತ್ತು ನಿರ್ವಹಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರ, ವಿಪತ್ತು ನಿರ್ವಹಣೆಯ ವಿವಿಧ ಹಂತಗಳಲ್ಲಿ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರ, ವಿಪತ್ತು ಪೂರ್ವ ಹಂತ, ವಾಸ್ತವಿಕ ವಿಪತ್ತು ಹಂತ, ವಿಪತ್ತೋತ್ತರ ಹಂತ, ವಿಪತ್ತು ನಿರ್ವಹಣಾ ಪ್ರಕ್ರಿಯೆಯ ವಿವಿಧ ಹಂತಗಳಲ್ಲಿ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರ, ತಗ್ಗಿಸುವಿಕೆ / ನಿಯಂತ್ರಣ ಹಂತ, ಸನ್ನದ್ಧತೆ / ತಯಾರಿ ಹಂತ, ಪ್ರತಿಕ್ರಿಯೆ ಹಂತ, ಚೇತರಿಕೆ ಹಂತ, ವಿಪತ್ತಿನ ತೀವ್ರತೆ / ಪರಿಣಾಮದ ವಿಶ್ಲೇಷಣೆ ಹಂತ.

ಅನುಬಂಧ - 1
ಕೊರೋನಾ ಬಿಕ್ಕಟ್ಟನ್ನು ಬಗೆಹರಿಸುವಲ್ಲಿ ಸಮಾಜಕಾರ್ಯಕರ್ತರ ಪಾತ್ರ

ಅನುಬಂಧ - 2
ಆಕರ ಗ್ರಂಥಗಳು

ಅನುಬಂಧ - 3
ಕೃತಿಯ ಬಗ್ಗೆ ಓದುಗರ ಅನಿಸಿಕೆಗಳು

]]><![CDATA[Social Policy, Social Welfare and Social Development]]>Mon, 29 Sep 2025 04:44:34 GMThttps://www.nirutapublications.org/social-work-blog/social-policy-social-welfare-and-social-development

Author: Shankar Pathak

This book is a selection of my published articles on a common theme. Most of them were written during a period of eight years 1979-1987 (chapters 1 to 4, and 6 and 7). Chapter 8 was written for the ASSWI seminar on poverty, December 1975 and published later in a book edited by R.R. Singh (Concept Publishing Co.). Chapter 5 was part of a special project conceived and executed by Dr. Murli Desai, who was then on the faculty of Tata Institute of Social Sciences and it was published in the Indian Journal of Social Work in April 1997. Chapter 9 was specially written during January-April 2013 for this publication, to provide the readers with an overview of India’s developmental planning of over sixty years, an empirial check on the conceptual-academic discussion of social development/ development in chapters No. 2 and 3. Readers may supplement the data and possibly arrive at a conclusion different than mine. For over six months a wealth of data from a variety of sources were collected-official/semi-official (government and industry) independent academic writers or other prestigius organisational sources like A.D.B. World Bank, O.E.C.D. and R.B.I. Only a small selection of the collected data is used in chapter 9 and some additional data is presented in the Appendix III, Statistical Profile.

For more details

This is my seventh and last book being published during the twilight of my life (I am now 83 years of age). As before, the Printer and Publisher, Ramesha M.H. is responsible for this publication. Malati S.M. and K. Anantha Murthy took much trouble in converting my handwritten drafts of the last chapter, into computer-printed script for D.T.P. I am grateful to them. I thank Mr. Ramesha and his team for their untiring efforts which made this publication possible.

Shankar Pathak

Contents
1. Social Change and Social Development
2. Social Development
3. Concepts and Goals of Development
4. Social Work and Social Development–Some Unresolved Issues
5. Social Welfare, Social Work and Development: A Review of Literature
6. Social Policy in a Developing Society
7. Social Welfare Manpower in India
8. Conceptions and Misconceptions of Poverty
9. India’s Planned Development: An Overview

Appendix
I. Some Thoughts on Social Justice
II. Some Excerpts on India’s Development
III. Statistical Profile

]]><![CDATA[ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ]]>Fri, 26 Sep 2025 07:00:57 GMThttps://www.nirutapublications.org/social-work-blog/4517843

ಲೇಖಕರು : ಡಾ. ಸಿ.ಆರ್. ಗೋಪಾಲ್

ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಸಮಾಜಕಾರ್ಯದ ಒಂದು ವಿಧಾನ. ವ್ಯಕ್ತಿಗತ ಸಮಾಜಕಾರ್ಯ, ವೃಂದಗತ ಸಮಾಜಕಾರ್ಯ ಮತ್ತು ಸಮುದಾಯ ಸಂಘಟನೆ, ಸಮಾಜಕಾರ್ಯದ ಮೂಲವಿಧಾನಗಳೆಂದು ಪರಿಗಣಿಸಿದ್ದರೆ, ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯನ್ನು ಸಮಾಜಕಾರ್ಯದ ಒಂದು ಪೂರಕವಿಧಾನ ಎಂದು ಪರಾಮರ್ಶಿಸಲಾಗಿದೆ. ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಸಮಾಜಕಾರ್ಯದ ಪ್ರಮುಖ ವಿಧಾನಗಳಲ್ಲಿ ಒಂದು ಎಂದು ವಿಶ್ಲೇಷಣೆ ಮಾಡುವವರೂ ಇದ್ದಾರೆ.

ವ್ಯಕ್ತಿಗತ ಸಮಾಜಕಾರ್ಯ, ವೃಂದಗತ ಸಮಾಜಕಾರ್ಯ ಮತ್ತು ಸಮುದಾಯ ಸಂಘಟನೆ ಅನುಗಾಲ (ಅವಿರತ) ನಡೆಯುವ ಯೋಜನೆ / ಕಾರ್ಯಕ್ರಮಗಳಾಗಿರುವುದರಿಂದ ಅವುಗಳನ್ನು ಮೂಲವಿಧಾನಗಳೆಂದು ಕರೆಯಲಾಗಿದೆ. ಆದರೆ ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಸಮಯ ಸಂದರ್ಭಕ್ಕೆ ಅನುಗುಣವಾಗಿ ಸಂಘಟನೆಗೊಳ್ಳುತ್ತದಾದ್ದರಿಂದ, ಅವನ್ನು ಪೂರಕವಿಧಾನ ಎಂದು ನಿರ್ಣಯಿಸಿರಬೇಕು. ಸಮಾಜದ ಓರೆ-ಕೋರೆಗಳನ್ನು ತಿದ್ದಲು, ದೌರ್ಜನ್ಯಗಳನ್ನು ತಡೆಯಲು, ಕಾನೂನಾತ್ಮಕ ಸಮಸ್ಯೆಗಳನ್ನು ಬಗೆಹರಿಸಿಕೊಳ್ಳಲು ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಪ್ರಸ್ತುತ ಬಳಕೆಯಾಗುತ್ತಿದೆ. ಈ ಹಿನ್ನೆಲೆಯಲ್ಲಿ ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯೂ ಅತಿ ಅವಶ್ಯಕವಾದ ವಿಧಾನವೇ ಹೌದು.

ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಎರಡು ಶಬ್ದಗಳ ಪದಗುಚ್ಚ. ಆಂಗ್ಲ ಭಾಷೆಯ ‘Social Action’ ಎಂಬ ಪದಗುಚ್ಚಕ್ಕೆ ಸಾಮಾಜಿಕ ಪ್ರಚೋದನ ಕ್ರಿಯೆ, ಸಾಮಾಜಿಕ ಕ್ರಿಯೆ ಎಂಬ ಅರ್ಥಗಳಿವೆ. ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯಲ್ಲಿ ಪ್ರಚೋದನೆಯ ಅಂಶದ ಹೊರತಾಗಿಯೂ ಇತರೆ ಚಟುವಟಿಕೆಗಳನ್ನು ಹಮ್ಮಿಕೊಳ್ಳಲಾಗುತ್ತದೆ. ಸಾಮಾಜಿಕ ಕ್ರಿಯೆ ಎಂಬ ಪದಗುಚ್ಛ ಹೆಚ್ಚು ಸಮಂಜಸ. ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಬೃಹದಾಕಾರದ ಚಟುವಟಿಕೆ. ಅದನ್ನು ಸಾಧಿಸಲು ಬಹುಜನರ ಭಾಗವಹಿಸುವಿಕೆ ಅವಶ್ಯವಾಗಿರುತ್ತದೆ. ಈ ಬಹುಜನರಲ್ಲಿ ಸಾಮಾಜಿಕ ಕಾರ್ಯಕರ್ತ, ಕ್ರಿಯಾವಾದಿ, ದೌರ್ಜನ್ಯಕ್ಕೆ ಒಳಗಾದವರು, ನಾಯಕರು, ಗುಂಪುಗಳು, ವಿಷಯ ಪರಿಣಿತರು, ಸ್ವಯಂ ಸೇವಕರು, ಮುಂಚೂಣಿ ಕಾರ್ಯಕರ್ತರು, ಪ್ರಚಾರಕರು, ಹೋರಾಟಗಾರರು, ಭಾಷಣಕಾರರು, ಸಂಧಾನಕಾರರು, ವಿಪಕ್ಷದವರು ಮುಂತಾದವರು ಸೇರಿರುತ್ತಾರೆ. ಇವರೆಲ್ಲರೂ ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯಲ್ಲಿ ತಮ್ಮ ತಮ್ಮ ಪಾತ್ರವನ್ನು ನಿರ್ವಹಿಸುತ್ತಾರೆ. ಈ ಸಾಮೂಹಿಕ ಸ್ವಭಾವವನ್ನು ಗುರುತಿಸಿ, ಸೋಷಲ್ ಯಾಕ್ಷನ್ಸ್ ಎಂಬ ಪದಗುಚ್ಚಕ್ಕೆ, `ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ’ ಎಂಬ ಪದಪುಂಜವನ್ನು ಬಳಸಲಾಗಿದೆ.

ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಕೃತಿಯ ರೂಪರೇಷೆ ಹೀಗಿದೆ. ಒಟ್ಟು ಹನ್ನೆರಡು ಅಧ್ಯಾಯಗಳು. ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯ ಸಿದ್ಧಾಂತ, ಪರಿಕಲ್ಪನೆ, ವ್ಯಾಖ್ಯೆಗಳು, ಲಕ್ಷಣಗಳು, ಗ್ರಹಿಕೆಗಳು, ಸಮಾಜ ಸುಧಾರಣೆ, ಚರಿತ್ರೆ, ಧ್ಯೇಯೋದ್ದೇಶಗಳು, ತತ್ತ್ವಗಳು, ಮಾದರಿಗಳು, ಕಾರ್ಯತಂತ್ರಗಳು, ಪ್ರಕ್ರಿಯೆ, ಜನಜಾಗೃತಿ, ಸಂಪನ್ಮೂಲಗಳ ಕ್ರೋಡೀಕರಣ, ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಮತ್ತು ಕಾನೂನು, ಕಾರ್ಮಿಕರು ಮತ್ತು ಕಾನೂನು, ಸಮಾಜಕಾರ್ಯಕರ್ತನ ಪಾತ್ರ, ಸಾಮಾಜಿಕ ಆಂದೋಲನಗಳು, ಭಾರತದಲ್ಲಿ ಆಂದೋಲನಗಳು, ಸಾರ್ವಜನಿಕ ಹಿತಾಸಕ್ತಿ ವ್ಯಾಜ್ಯೆ ಮುಂತಾದ ವಿಷಯಗಳನ್ನು ವಿವರಿಸಲು, ಪ್ರತಿಪಾದಿಸಲು ಪ್ರಯತ್ನ ಮಾಡಲಾಗಿದೆ. ಕೃತಿ ಸಂಶೋಧನಾ ಅಂಶಗಳನ್ನು ಒಳಗೊಂಡಿದೆ. ಹಾಗೇನೇ ಕೃತಿ ವಿಶ್ಲೇಷಣಾತ್ಮಕ ಮತ್ತು ವಿವರಣಾತ್ಮಕ ಗುಣಗಳನ್ನೂ ಹೊಂದಿದೆ. ಪುಸ್ತಕದ ಕೊನೆಗೆ ಆಕರ ಸಾಹಿತ್ಯದ ಮೂಲಗಳನ್ನು ಒದಗಿಸಲಾಗಿದೆ. ಕಠಿಣ ಶಬ್ದಗಳ ಅರ್ಥಗಳನ್ನು ಕೊಡಲಾಗಿದೆ.

ಡಾ. ಸಿ.ಆರ್. ಗೋಪಾಲ್

ಪರಿವಿಡಿ

ಅಧ್ಯಾಯ - ಒಂದು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ-ಪೀಠಿಕೆ, ಪರಿಕಲ್ಪನೆ, ವ್ಯಾಖ್ಯೆಗಳು, ಸಿದ್ಧಾಂತ.
ಅಧ್ಯಾಯ - ಎರಡು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯ ಲಕ್ಷಣಗಳು, ಗ್ರಹಿಕೆಗಳು-ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ ಮತ್ತು ಸಮಾಜ ಸುಧಾರಣೆ ಹಾಗೂ ಚರಿತ್ರೆ
ಅಧ್ಯಾಯ – ಮೂರು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯ ಧ್ಯೇಯೋದ್ದೇಶಗಳು, ತತ್ತ್ವಗಳು.
ಅಧ್ಯಾಯ – ನಾಲ್ಕು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯ ಮಾದರಿಗಳು ಹಾಗೂ ಕಾರ್ಯತಂತ್ರಗಳು.
ಅಧ್ಯಾಯ – ಐದು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯ ಪ್ರಕ್ರಿಯೆ
ಅಧ್ಯಾಯ – ಆರು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯಲ್ಲಿ ಜನಜಾಗೃತಿ
ಅಧ್ಯಾಯ – ಏಳು : ಸಂಪನ್ಮೂಲಗಳ ಕ್ರೋಡೀಕರಣ
ಅಧ್ಯಾಯ – ಎಂಟು : ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆಯಲ್ಲಿ ಸಮಾಜಕಾರ್ಯಕರ್ತನ ಪಾತ್ರ
ಅಧ್ಯಾಯ - ಒಂಬತ್ತು, ಭಾಗ – ಒಂದು : ಕಾನೂನು ಮತ್ತು ಸಾಮಾಜಿಕ ಕ್ರಿಯಾಚರಣೆ
ಅಧ್ಯಾಯ - ಒಂಬತ್ತು, ಭಾಗ – ಎರಡು : ಕಾರ್ಮಿಕರ ಕಾನೂನು ಮತ್ತು ದೌರ್ಜನ್ಯ ಪ್ರತಿಬಂಧ
ಅಧ್ಯಾಯ – ಹತ್ತು : ಸಾಮಾಜಿಕ ಆಂದೋಲನಗಳು
ಅಧ್ಯಾಯ – ಹನ್ನೊಂದು : ಭಾರತದಲ್ಲಿ ಸಮಾಜ ಸುಧಾರಣಾ ಚಟುವಟಿಕೆಗಳು / ಆಂದೋಲನಗಳು
ಅಧ್ಯಾಯ – ಹನ್ನೆರಡು : ಸಾರ್ವಜನಿಕ ಹಿತಾಸಕ್ತಿ ಮೊಕದ್ದಮೆಗಳು

]]><![CDATA[National Conference on Research and Development in the Era of Artificial Intelligence]]>Wed, 17 Sep 2025 08:13:11 GMThttps://www.nirutapublications.org/social-work-blog/national-conference-on-research-and-development-in-the-era-of-artificial-intelligence

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]]><![CDATA[Social Work Education and Profession in India: A Response]]>Mon, 27 Apr 2020 05:48:15 GMThttps://www.nirutapublications.org/social-work-blog/sanjai-bhatt

Though I am not a very regular user of ‎WhatsApp I have opened my WhatsApp today in the evening soon after paying gratitude to the several emergency workers as warriors/ fighters against Coronavirus spread. During Janata curfew, I read a message on one of the WhatsApp group titled as social work professionals comprising of 145 members. I believe all of them are professional social workers. While there were many congratulatory messages on Janata Curfew suggested by Prime minister on 22nd March and also the expression of gratitude towards emergency workers from almost all parts of the country at 5 p.m., of course by members, I was stuck up with one message from a social work educator. The message reads like ‘while offering my respect to all people those who work in an emergency, how the social work profession can be a part of this list. Please guide us for professional visibility, identity, and credibility’. None of the members except one has made any comment on this post in the past 24 hours. I believe that members of this group may have different reasons for finding the question as not so significant or many others have their explanations.

I believe that some of us might have laughed at the question or on the seekers' ignorance with our academic arrogance of not knowing even this basic. One of the reasons for non-response is probably we have stopped thinking of basic issues. I understand that the seeker has raised a very valid question for the social work fraternity. The simple answer to this question is to enlist a set of activities with a lot of emphasis on what social workers should do. But this may not be enough as this question requires a deep introspection with our level of professional maturity on our philosophical underpinning and appropriate reasoning. We have lost the inclination of raising valid questions and also responding to the questions as a matter of habit.

One of the most senior social work educators, Prof Amba Das Mohite has responded (in Marathi), with a pinch of salt, that “an event has passed, we will stay at home comfortably for a few days, but what about those whose stomachs are empty, affected by this disaster. (translated from Marathi)” He also suggests a list of activities which I grouped in three groups for the sake of better understanding: i) humanitarian including simple courtesies which can be taken up by any empathetic human being including a professional social worker such as to arrange for minimum tea/ water for the policemen who are deployed for settlement; to try to help the district administration, gurudwara anchors, other charities, Shiv Thali ( a food plate at a concessional price in the name of Lord Shiva as prasad); to raise funds and send to Chief Minister Emergency Fund; to assist the police force in making the arrangement and other work supports to their tasks, etc. The second group of activities is managerial in nature which can also be done by any person who has a little knowledge and skills of working with people and organizations such as to assist in the work of the District Administration / Local Government Institutions; to work with public and private hospitals, social care organizations, to work with doctors’ networks, to provide minimum services to patients and others not affected by the virus; to collect information and data in your city/town on different aspects like financial, social, educational, health, for designing appropriate intervention/ monitoring/research/planning, etc. The third set of activities are specifically meant for social work professionals to like to set up an “aid room”, guidance room, counseling room in your social work college; to create a team of professors and students in each college for disaster management awareness; to share ideas with authorities and health department, and to provide assistance to needy, and authorities. If we consolidate some of the activities and we add more in the list, the social work professionals can intervene in many areas, namely crisis intervention, scientific relief/charity (where this profession born), information, education, awareness, engagement, action, and intervention. coordination and networking, support services. Many of us as professional social workers are engaged in one or many such activities.

Some of the above-listed activities can be even taken up by an ordinary person but some of these activities will require specific knowledge and skills. Each professional activity requires a rationale for its execution as it has to be performed with scientific knowledge requisite specific skill set. Therefore, a profession cannot be an activity-based venture alone and it should be socially relevant. In India, we do not figure in the government list of emergency workers whereas social workers find their place throughout the world. In the USA, according to the DHS Cybersecurity & Infrastructure Security Agency (CISA), there are 14 employment categories that the agency identifies as Essential Critical Infrastructure Workers and social workers are in first category health care and public health workers. In many other countries, they are placed on a high pedestal but in India, we are struggling for professional visibility, identity, and credibility. We are trying to figure out our place in the list of those emergency workers to whom the country had paid its gratitude by clapping or banging thalis (metal plate). We are not always working in emergency uniformly. Most of the time, we raise this issue ‘what we are supposed to do or how we can equate ourselves with other professionals. A doctor has to provide treatment to its patients, a nurse has to offer to nurse, a lawyer has to give legal services. Similarly, if we as professional social workers have to provide social help to the needy or people in trouble, why we should ask every time ‘what we should do.’ It is precisely that we are missing to translate our philosophical base in practice with discernible activities. We are swinging like a pendulum between humanitarian to charitable to restoring adjustment to problem-solving to welfare to bringing change to well being and so on. We have more on our plate than we are capacitated to chew. We have yet to convince ourselves and other stakeholders about our expertise, our services, and our relevance. We are not sure about the societal mandate for us as professional yet we do take wide-ranging activities, mostly prescriptive, between humanitarian concern to change for social justice or human rights. Probably, each time we have to decode the core concern of our profession i.e. human relationship and help, in the process of decoding our work with people at different levels we sometimes either become too moralist or too radical, without specifying the core of our profession. This is time to redefine, to respond and to reassure the society about our intents, professional expertise and capacitates as well as our actions.

Unfortunately, this question has arisen because we have more visibility of social work education not of social work as a profession. Social work educational courses in Indian higher education are one of the most popular courses in social sciences and are also considered job oriented courses. This fact can be simply testified by the fact that we have added almost 400 social work educational institutions in the past two decades. Our identity in the social sector as a professional has somewhat established but again not as social work professional. We have been producing human power for employment in the field of social welfare and social development. The question of identity, visibility, and credibility is being raised which is not new as it has been raised many a time on different forums earlier also. The credibility is about the quality of being believed or accepted as true, real, or honest which is expressed through its many constituent elements, such as righteousness, reliableness, trustworthiness, objectivity. These are only attained by continuous practice by professionals. The same is also required to cover a big hiatus between understanding of professional social work by the society and the community of professional social workers. In India, social acceptance as one of the components of a profession is still missing in our professional demeanor; however, it should not be mistaken as credibility. In our professional practice- visibility, identity, and credibility are linked with each other which can be interjected with actions only. Social work education is more visible, the social work profession is lesser visible while it should be vice versa. For the latter to happen, there is a need for strong professional associations, networks, and more responsible educational institutions. Social Work educational institutions especially teaching fraternity have to owe this mistake/gap and have to commit to developing the professional spirit in particular and professional culture in general. We need to take small steps for creating an identity in society. We need to share our viewpoint as a profession on each social issue/ problem affecting our society. Since we, as human service professionals, are suffering from our half-hearted efforts to create a credible and visible identity in public eyes and some extent in our own eyes; we need to introspect on the quality of social work teaching, research, and action.

Sanjai Bhatt
Department of Social Work, University of Delhi, and President, NAPSWI, Delhi110007

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]]><![CDATA[The Concept of Loka-Sakti]]>Tue, 07 Apr 2020 10:48:37 GMThttps://www.nirutapublications.org/social-work-blog/the-concept-of-loka-saktiMr. Barnabas has thrown a great deal of light on the question of loka-sakti and I think the conclusions that he has arrived at, after analysing some action projects in different parts of the world, and the ways he has shown how peoples' enthusiasm is generated for loka-sakti, could be taken up for discussions as we proceed. Now, I shall very briefly try to give you the concept of loka-sakti as understood in the Gandhian movement.

Before I do so, it should be emphasized that loka-sakti is a concept which is being undertaken to achieve certain goals, and the goal is the creation of a new kind of society, a new society in which the greatest good of all is attempted to be achieved. I think the whole process of achieving this goal lays a much greater emphasis on the movement for loka-sakti and much less on rajya-sakti, though it does not completely eliminate rajya-sakti or refuse to take into account the fact that the State is to play a role in the creation of this new kind of society. But the role assigned to the State is a minor one.

Some of us who are active in politics, often feel why does the Sarva Seva Sangh not pay any attention to what happens in Lok Sabha or Rajya Sabha or other legislative bodies? But the Sarvodaya movement is interested in building up from down below and therefore it hopes that if a sufficiently powerful movement is created, it will be reflected in the legislatures and this movement may lead to building up 10-ka-sakti. A question is often raised why Sarvodaya movement does not become a political party and enter the legislative bodies, or try to establish the Sarvodaya society of its concept through legislative action? But the Sarvodaya view is that the Sarvodaya worker, himself remaining out of politics, should work for the creation of a mass movement and that ultimately the Government will have to take notice of it. From the nature of the society of its concept, and of the concept of Sarvodaya itself, it is implicit that a major part in the process is to be done by the masses themselves. The role of the State in the whole process is a minor one and that even that role is also to be influenced by mass movement based on loka-sakti.

In my view there are four different ways in which the word loka-sakti is being used in the Sarvodaya movement. They are as follows: (1) The first is 10-ka-sakti in the sense Mr. Barnabas described it, which refers to reconstruction of small neighbourhoods and communities. I remember in only one case he referred to the whole nation-society. In this sense, loka-sakti may be described as the voluntary collective endeavour of groups and masses. If the people are able to identify their problems and do their utmost to solve their problems, or even if they are able to make others to give them the help, for example, compel the community development organisation to give them the help that they require, this will create that kind of lokasakti.

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I have found in the course of my work that in certain areas of this country where the zamindari system of the permanent settlement variety existed, people seem to lack completely in a capacity for collective endeavour. In the royatwari system, the situation is somewhat better. The records of our villages referring to medieval and ancient history point out that there used to be a lot of voluntary activity in our villages-kingdoms and dynasties came and went, but the village self-government in one way or other did continue. During the British rule this was completely destroyed, as would appear from the dialogue that-took place between the servants of the East India Company and its Board of Directors, for example, in the letter of Sir Charles Metcalfe to the Board of Directors of the Company.

The whole dynamism and spirit seems to have gone out in this country, but in some parts this has been more and in others a little less. One thing that Sarvodaya wants is to create this kind of loka-sakti. This has also been the objective of community development, panchayati raj and of some other constructive work agencies like the Gandhi Smarak Nidhi. I do not know if much has been achieved by all of them. I do not also know if the Sarvodaya movement has been able to do this. Some villages, given the proper leadership, have been able to do something, but even after fifteen years of freedom it does not appear that the people in the village are on the move. It is an important question as to how the people could be made to do something, either on their own or, if they do not have the resources, to demand the resources from others-from the government or the money-lending agencies, banks, etc.

The second concept of loka-sakti is used in Sarvodaya in the sense of people's power as an action of resistance. According to Gandhiji, this meant building up the capacity of the people to resist any wrong, or to resist authority when it is abused. Real loka-sakti will come not only when people are able to solve their own problems or work for their own development, but also when they can demonstrate that they can regulate and control their own affairs. Such dynamism is absent not only from villages but it seems to be going out from the whole society and it is for the social scientists to say why it is so and how to restore it.

Thirdly, loka-sakti as a concept means force, which can bring about changes in the institutions or changes in the situation in which people find themselves. It can even overthrow Governments to bring in its own concept of Government. This implies non-violent resistance, non-cooperation, and other means through which a wrong is resisted, or the existing state of things is changed.

The fourth concept of loka-sakti is a combination of all the three I have described earlier. This means that the people should not only do something for themselves, but so long as they do not become a force strong enough to be self-governing, and so long as they cannot manage their own affairs, the real loka-sakti will not be achieved. A great deal of Vinobaji's writings dwell on this concept.

This would mean that loka-sakti, as a result, should take the form of a political institution, a structure of society, which makes it possible for all people to participate in their own political life and in so much emphasis on community, Gramaraj, Nagarraj, etc. There is so much emphasis on community self-government, because it is only at this level that the people can really participate in the management of their affairs. At the State level there will have to be some sort of a representative system, though I think the present representative system is much less representative than the structure visualised by the Sarvodaya movement. Though the loka-sakti concept was there in Gandhiji's time, Vinobaji has given some more thought to it and further developed it. He has developed another concept which goes with loka-sakti and this concept is loka-niti. The meaning of loka-niti is somewhat akin to the fourth concept of loka-sakti. It is that the people should manage their own affairs. Loka-niti also implies the idea of partyless government. I would not go into it further.

I have tried to give you the four different concepts of loka-sakti and also tried to relate loka-sakti with rajya-niti at the higher level.

Now what happens at the lower level where there are certain institutions of the people. There it will be more possible to have loka-niti. If loka-niti is properly developed and rajya-niti is subordinated to it, the State will be a gradually shrinking entity; though it may not vanish completely, its coercive concept will be reduced to a large extent. Ideally, to the Sarvodaya philosophy, the concept of State does not exist at all. But in practice, at least it should be possible to reduce its role to the minimum, and as Lenin said, it should mean "management of things by men and not of men by men." Mr. Barnabas talked of welfare state or welfare society. According to this concept of Loka-sakti, if there is such an institution as state at a long distance from the people, say at the centre, then the welfare of the people looked after from the centre might be a danger to the people; it will be something undesirable and undemocratic. This would mean that the individual citizen is a less responsible member of his community. Welfare, to put in the context of loka-sakti and loka-niti, will be something which people will look after themselves, at least at the spontaneous level, or at the level of the small community.

Inspite of so many years of Gandhian constructive work the fact is that its ideal still remains an ideal, and we are very far from creating enough loka-sakti even in certain reconstruction areas. The difference between loka-sakti and rajya-sakti would be that you have attained a certain level of 'force' in order that rajya-sakti may be used to achieve certain ends. In some villages, loka-sakti has been built up to some extent, and in those villages it has been possible to do something. But whatever has been done, has been done partly through loka-sakti, and partly through the sakti of the Sarva Seva Sangh and Gandhi Nidhi, etc. However, people did participate in whatever was done. The attention of some of the trained social scientists should go to this problem as to how people could be activised and enthused to do something. Even if they do not have enough material resources, they should be able to demand them for themselves. This will lead to a result which may be much more revolutionary. Mr. Barnabas had dealt with certain concrete cases. This exploration will have to continue.

At present, the Gandhian constructive workers are engaged in some constructive programmes like Gramadan, which is one of the items of the threefold programme of Sarvodaya today. We have thousands of Gramadans now. In Bihar we have about 4,000 villages in Gramadan, We have been looking at the problem of providing some kind of a catalytic agent which may bring a ferment in the life of the village folk so that they could join together in a cooperative endeavour. We think if certain psychological changes are brought about, other changes would follow as a matter of course. The psychological change may come in the form of sharing what you produce and what you have. If there is this kind of change-mainly an ethical change then it may be possible to create a new spirit in the Gramadan villages for cooperative endeavour. It is more or less agreed that if people have to cooperate with each other, they must have some spirit of self sacrifice or self-negation. Otherwise their egos will conflict and their interests will clash. Everybody may not have an equal share in a common cooperative endeavour. Suppose, a well is to be built, it will mean that the people who own land and people who do not own land will benefit from it in different measures. Therefore, a certain degree of self-sacrifice is necessary. On this, the Gramadan movement lays a great deal of emphasis, though I am not quite sure if in these thoysands of Gramadan villages there is an automatic birth of this urge for collective endeavour. When the decision for Gramadan is reached, the village people agree to share certain things; they agree to share zoth part of land and 40th part of their annual income.

This is very important. The other way you can do it is by legislative action by a democratic government, but even if you do that, we know, this does not come automatically. What is required is a catalytic agent so that a Gramadan village is able to pull itself together and go ahead, which would not be possible in non-Gramadan villages. Gandhiji was able to create this urge for change in the people through the force of his personality and circumstances which then existed. He could motivate the dormant Indian people to rise to the highest level of mass action. But as far as reconstruction is concerned, as far as the achievement of the goal of society in which the greatest good of all has been attempted is concerned, we are far from that.

We have tried to work through the State; through the Planning Commission, for the new society, whatever its shape is. That seems to be an effective way to do it, but it is a confession of the weakness of the movement. Mr. Barnabas has given 13 conclusions in his paper. Let us consider them in the context of the Indian situation. Unfortunately, those who were expected to create this loka-sakti the village level worker, etc.-have failed. The panchayati raj institutions were created to do this; to bring people's participation in development, but I do not think these institutions have been able to do that either. Today, panchayati raj institutions are as much dependent on the State as the villages. They have not been able to create self development, excepting the villages where they had good leadership. On the whole it has not worked. It is for the social scientists to find the reasons.

Jayaprakash Narayan
Voluntary Leader; Social Action Theoretician and Practitioner; Leader of the Freedom Struggle and Founder of the Congress Socialist Party
Courtesy:
Towards a Philosophy of Social Work in India,
Edited by: Sugata Dasagupta, Popular Book Services, New Dehli-3.

]]><![CDATA[Factors Impeding Growth of Social Work and Community Work]]>Tue, 07 Apr 2020 10:27:27 GMThttps://www.nirutapublications.org/social-work-blog/factors-impeding-growth-of-social-work-and-community-workTo the members of the Working Group of Gandhian and professional social work this is a familiar subject. Therefore, I am only listing some of the impediments to the growth of social work in India in outline, as points for discussion, without any attempt to explain or elaborate them.

The Concept of Social Work
There is a lack of clarity in the meaning of social work, a peculiarity to India. Like God, each beholder has his own vision of it and like the Scriptures each devotee interprets it in his own way. In Gandhian era, the political worker and social worker became interchangeable terms, and even after that era is over, the aroma continues to confuse individuals and groups, to the advantage of the politician and the detriment of the social worker. The process of clarification must begin from within, from where the confusion started. Attempts at sifting from "outside" are likely to be less successful and may set in motion defence mechanisms.

At the same time there is need for greater agreement among social work "experts" on the meaning and content of social work. When the layman looks to the professional for guidance, a divided guidance is worse than no guidance.

The Making of a Social Worker
(a) What stuff is the social worker made of? It is said that social work is not drawing the best brains among our youth to the social work training institutions. It is even suspected that social work does not need a high intelligence. Social work has become the last resort of the young man in despair of higher education in any other field. If you cannot do anything else, why not take to social work. If this is true in any large measure, we cannot build social work in our country with such material. Can this be rectified by giving social work a statute in the country, by creating a cadre for social work, by making it one of the competetive avenues for the young aspirant?

(b) Our training institutions are not all they should be. There are very few which can be said to be imparting worthwhile training in social work. There is a mushroom growth of training institutions, which do not have qualified staff or director, library or field work. Yet they too produce social workers who have the stamp of being trained, but who in practice are not able to deliver the goods and do more harm than good to the development of social work in the country.

(c) Even the reasonably good schools of social work suffer from lack of staff with field experience, while they are quite well qualified in theory.

Since social work is essentially a matter of practical field work, guided by sound theory and vice versa, the earlier we are able to balance this need in our training institutions the better for the growth of social work.

The Image of the Social Worker
As a result of the various factors that influence the concept of social work and the making of the social worker, a warped image of the social worker emerges in India which impedes the growth of social work. It is presumed that he is not necessarily intelligent; he has now taken it as a career because he chose to get knowledge in the subject through training; he cannot be devoted to the cause because he seeks not only to raise other people's but his own standard of living, for, if he had the right spirit he would have embraced poverty and gone about doing good with a halo round his head. He may be an agent of social justice, but why should he be the recipient of social justice?

On the other hand, the professional is guilty of still not having evolved a code of ethics for himself. We have been talking of it for some years. It is true a committee is working on it now and it is hoped that by the end of this year we may be able to give ours elf a code of ethics. It is then to be seen how far each social worker will measure upto that code and whether that will provide a better criteria for the country to judge him. In the last analysis the social worker will be known by the fruits he bears, by his deeds and not by his claims.

Lack of a Social Policy
In a developing economy, the State can be an aid or an impediment to the growth of social welfare. In India it is neither. It renders lip service to social work but does not give it the serious consideration it deserves in the councils of the State. Any action taken by it, any money allocated by it, is only as a concession to nitwits who pester the powers that be with the importance of social work. Social work to the State is a woman's world, which therefore needs to be humoured by timely words of sugar and occasional crumbs from the economic table. The fact that development is to be of human beings and that it is to be measured in terms of human values is still alien to our Government and therefore social work gets a stepmotherly treatment. Only when our economic and industrial policy is integrated 'with our social policy will social work find itself and become an agent for the total growth.

Title : Social Work and Social Welfare
Author : Shankar Pathak
Pages : 374+XII

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The Need for Central Agency and Direction
(a) Social work both at the Centre and in the States, suffers from lack of a coordinated approach, an integrated philosophy of social work, ano purposeful direction and guidance. For years the social workers of the country have been advocating a Central Ministry of Social Welfare. A beginning has been made, though a very unsatisfactory beginning. It does not seem to have a purpose, a policy or a programme. This is mainly because of the attitudes of Government listed above. There should be a Ministry which can remove the impediments that hamper the growth of social work in the country, enunciate a social policy, guide the States and organize and promote both statutory and voluntary social work. Today it is not fulfilling these functions of a Central Ministry.

(b) There is a department of social welfare in some eight out of fourteen States of the country. They suffer from the same lack of purpose and efficiency as the Central Ministry. It is not considered an important department of the State. If social work is to move ahead, all the States must have separate departments for social welfare.

(c) Even where there are departments of social welfare, they are manned by non-professionals. Both in the Central and in the State departments of social welfare, even where it is conceded that it is a technical department, it is headed and mostly staffed by untrained administrators and others. This has prevented a systematic growth of social work. There is no basic thinking, no sound planning and very poor execution of programmes. I.A.S. Men are posted to be directors of the department of social work either as a punish- ment, or as a temporary stop-gap measure, while awaiting a "suitable" posting, or as an administrative solution when they cannot decide what else to do with a particularly dull, inefficient or troublesome officer. This is the general impression in the country. We can only hope this is not so in a majority of cases.

(d) Social work programmes have to be administered not only by social workers, but by administrators, both in the rural and urban areas. Unfortunately, these administrators are not yet people who have an understanding of the role of social work in the developmental processes. They give it lip service only to pamper the meddle some faddists or to practise their administrative tact in a democracy.

Lack of Data
Planning and programming is seriously handicapped by the lack of ad- equate data in this field. There is need for a great deal of information on social problems and on methods to deal with communities. We lack scientific information on methods that will be effective in the Indian setting, both rural and urban. Example: While the Census Report tells us that over 77 % of families in rural and town areas are nuclear families (small and medium), and therefore the breaking up of the joint family is going apace, other studies indicate that caste councils no longer exercise the authority they once did. But in actual village community life, can the social worker adopt his methods in community organisation based on such data? The spirit of the joint family and the influence of the caste are still factors that help or impede social work programmes.

Motivation for Social Work
While there is considerable amount of social work in the country, the quality of work and its progress is affected by motives that govern individuals and groups who undertake social work. The motivation is an amalgam of both the selfish and the unselfish. The growth of social work would be assured if social workers were assured that the more unselfishly one is motivated and the more service he renders, the more recognition he will earn. The tragedy is that in our society this does not always happen.

(b) Social work agencies far too often are born not out of the need to meet a felt need of clientele or to solve a social problem, but to provide a platform for individuals or groups. It is not uncommon for some people to form an organisation and then to say, "What shall we do now to justify our existence?" In a democracy, social work has become an easy platform for social and political climbing.

These factors lead to inter-agency jealousies and rivalries which militate against the healthy growth of social work.

Intrusion of Politics lnto Social Work
Social work must be beyond the bickerings of political parties. It should be possible to evolve a social policy for the country, a national plan for social welfare, and State plans for different States in the country by agreement between all the major political parties of the country. Today the weaker sections of the community are exploited by different parties and an inflated sense of rights is created among them to the detriment of their sense of obligations and discipline. Social work agencies both at the national and State level become objects of political competition and intervention without serving the cause for which they came into being.

The Need for Cooperation and Coordination
Both in the Government and voluntary sector, cooperation and coordination is conspicuous by its absence. I have already suggested how coordination and integration through a ministry or department can promote the cause of social work. As a result of a combination of doubtful motives, political intervention and interests coordination and even cooperation among voluntary agencies is sadly wanting. Undue political patronage also dulls the desire to cooperate with other organisations not so favoured. The State must develop an impartial and helpful attitude to all social work organisations where worthwhileness of the programme and the efficient running of the programmes alone must be the criteria of any State patronage. Such an attitude can help greater cooperation among voluntary agencies.

Coordination is essential in social work to get the best out of the limited finances, qualified personnel and equipment, including buildings and materials.

Financing Problems
(a) It is becoming increasingly difficult to raise voluntary contributions for voluntary agencies. Conceptually, the more the State and the political parties sell the idea of a democratic socialistic society, the less does the citizen feel his responsibility for his fellowman. He expects the State to bear the burden. Consistent with its declared policies, increasing taxation has dried up the surplus from the average wage-earner and the salaried. Even the rich feels that his margin of saving is reduced by taxation and he is not in a position to be as philanthropic as he used to be.

(b) On the other hand, with the general increase in the cost of living, social services have also become more expensive. An institution with the same number of inmates or clientele today as before, say a decade ago, has to spend considerably more on the same services.

(c) With increasing industrialization, and the general complexities of life, with a policy that pays attention only to economic growth and not to the concomitant social growth, social problems have increased. All this has resulted in the need for greater amount of social work, but with lesser means to do it.

(d) That the State has to render greater financial assistance to voluntary agencies seems to be generally accepted. But there seems to be lack of clarity on the methods of doing it. The position, status and functions of the Central Social Welfare Board are still a matter of confusion and controversy. It is today neither fish nor fowl, nor good red herring. Conceived in liberty, it is increasingly being subjected to a cordon sanitaire. Its main function of grant-giving is hamstrung by pulls and pressures and Government procedural rigmarole.

Grant-in-aid can be a process of developing social work on healthy lines. It can be so when it has a policy and a programme. The bureaucratic procedural complications seem to have hindered rather than aided social work agencies in the process of using Government grants. It is an eternal question as to how much of it could be simplified consistent with the needs of accountability of public funds.

On the other hand, the very attitude and lack of efficiency of grant-receiving agencies has complicated the problem of grant-giving. The need and their responsibility for accounting for public funds received as grants has not yet become part of the thinking and practice of voluntary agencies, by and large. Every question asked, every form to be filled, is taken as an affront to their dignity and their honesty and a lack of appreciation of the virtue of their voluntary service. When Government and voluntary agencies can strike a happy Balance between bureaucratic irrationalism and the pathology of voluntary agencies, an important impediment to social work will have been removed.

Planning for Social Work
Social work and social work agencies seem to be living from day to day. AE a result of the various difficulties and problems suggested earlier, long-term planning has not yet become part of the programme of our social work agencies. There is urgent need to rectify this error. When long-term planning for three or five years is undertaken, they will be compelled to pay attention to research and survey, for they would need more information for planning, better qualified staff, better methods of raising funds and utilising available funds and evolving of clear-cut ideas and policies. This is likely to yield better and more lasting results and the role of social work in national development will become more pronounced.

Working Conditions in Voluntary Agencies
Due to a variety of reasons, financial, ideological, attitudinal or ignorance, service conditions in voluntary agencies do not seem to be satisfactory. Voluntary agencies employing full-time or part-time workers, trained or untrained, should develop appointment procedures, rules of conduct and discipline, salary scales, rules for leave, hours of work, removal procedures, etc. A sense of stability and justice is necessary for an individual, even if he is a social worker working in a voluntary social work agency.

Management of Voluntary Agencies
We as a nation are heir to the concept of ascribed status. Recognition of achieved status by individual merit and talent is comparatively new to us. When we look for leadership in social work agencies, to hold offices or to be on the managing committees, we turn to people of power and position in fields other than social work. Our voluntary agencies are thus full of men and women who are not guilty of any knowledge of, or experience or training in, social work. Very often there is danger of their gracing the chair and ruining the programme. This situation leads not only to a mismanagement of the agencies concerned, but retards appreciably the progress of the organisations and therefore social work. From such positions of vantage they express opinions on social work, irrespective of their ability to do so, and unfortunately guide the destinies of social work.

Social Work Serves People without Faith in People
In the last analysis, it seems to me, that our biggest impediment is our basic lack of faith in our people. We talk of big principles in community development and then instead of planning with them, and from below, we plan for them and from above. We give them a democratic form of administration to run their affairs, but concentrate on the district and the samiti and cannot trust the gramasabha. We form voluntary agencies and impose leadership from above or outside. Social work will succeed to the extent it enables people to help themselves. It has to provide the conditions for them to seek their own redemption.

John Barnabas
Ex. Director, Central Institute of Training & Research in Public Cooperation, New Delhi; formerly served as Welfare Adviser to the Governments of Burma Ethiopia.
Courtesy:
Towards a Philosophy of Social Work in India,
Edited by: Sugata Dasagupta, Popular Book Services, New Dehli-3.

]]><![CDATA[Lessons for Social Work From Gandhi's Autobiography]]>Tue, 07 Apr 2020 09:43:54 GMThttps://www.nirutapublications.org/social-work-blog/lessons-for-social-work-from-gandhis-autobiographyAbstract
A poor man feels he is out of sight of other, groping in the dark. Mankind takes no-notice of him. Gandhi was very much concerned with the plight of the common man. He felt that we must change the current state of affairs so that the poor man too can raise his head with dignity. He found three ways to do this first; the gospel of love should be followed in place of that of hate. Second, violence should be preplaced by self-suffering. Third, do put soul force against that of brute force. Therefore, replace greed by love and everything will be all right. If this is followed in the truth sprit it will enhance the value of professional social work and enthuse others engaged in similar task to work with the people.

Loyalty
Gandhiji's grandfather, Uttamchand Gandhi was an able administrator. But he ran into trouble with the Queen mother Regent because he refused to do what her mind asked of him. The Regent then dispatched the army and got Uttamchand's house shelled. But Uttamchand did not budge. He preferred to leave her service and move to Junagarh. There he had the audacity to salute the Nawab his left hand.

He was asked to explain why he had showed such disrespect to the Nawab. He explained that his right hand had been pledged to Porbandar. The nawab was pleased to see such loyalty.

Title: Social Work and Social Welfare (NBT)
Author : Shankar Pathak
Pages : 340

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Truth
Gandhi saw the picture of Harishchandra Raja who had dedicated his life to truth. The ordeals through which the King had to pass and the agony, sacrifices and suffering that he had to undergo to stick to the Truth melted Gandhi's heart. He had always felt fascination for Truth. The stOI'Y. of Harishchandra reinforced this attraction and the determination to cling to truth at any cost.

Honesty
Once when Gandhi was in the class, the inspector of school visited his school. The English teacher was keen to prove that his student had been taught well He gave the student a dictation test in the presence of the inspector. Young Gandhi could not spell the work "kettle" correctly. The teacher saw this. He tried to prompt Gandhi to look at what the student next to him had written and to correct himself. But Gandhi could not bring him self to do this. He could not be lieve that his teacher how should have been concerned with the truthfulness. Honesty and character of his students was himself prompting him to cheat or engage in untruth.

Punctuality
Most student of his (Gandhi's) school used to go home after the end of regular classes and return forth period of gymnastics. Gandhi too used to do this. One day, the time he arrived for gymnastics, the period was marked absent, and was hauled up before the Headmaster. He explained that he had been nursing his ailing father. Besides, the clouds too had misled him in judging the time. But the headmaster did not believe Gandhi; called him a liar, accused him of lying, and imposed a fine. It was not the fine that hurt him but the through that he had been looked upon as a liar. That day, Gandhi learnt the lesson that those who wanted to be Truthful, and taken as Truthful, has to be vigilant and mindful of everything including punctuality in all work.

Power of Confession
Gandhi becomes friendly with a boy. He had been warned agents coming under the influence of this boy. But Gandhi persisted in the belief that he would be able to reform his friend. But his friend's pleasant ways and persuasive tongue began to lead Gandhi astray in one field after another.

Gandhi's father had unquestioning faith in him. He could not continue to steal and cheat and deceive his father. There was only one way out. He had to confess to his father and regain a clear conscience. He decided to write out a confession, admit' his guilt, assure his father that he would never repeat the crime and ask the punishment for what he had done. He handed over the letter to his father and sat near him waiting to be admonished, and perhaps punished. His Father read the letter. Tears rolled down his cheeks. Gandhi too was in tears. He felt that his father's tears of forgiveness and faith had cleared him. He learned a lesson that he never forgot. It is this lesson and Gandhi's faith in the power of confession that prompted Gandhi to make a public confession of his shortcomings and mistakes in later life.

Vows
To get sound education, it was suggest that he (Gandhi) should go to England and qualify for the Bar. It would be a prestigious qualification, and open new avenues. The idea appealed to Gandhi. It was an opportunity and its own attraction at that time. To be educated in England was to receive a passport to the circles of elite.

But there were many hurdles. Elders, particularly Gandhi's mother, had to give her consent. After much persuasion from many well-wishers and friends of the family, Gandhi's mother agreed to let Mohandas go to England provided he took three solemn vows to keep away from meat, wine, and women. Gandhi took these vows on all solemnity, and went to England. These vows had proved as a shield to keep him away from all kinds of temptations during his stay in England.

Discovery of the power within and the power of non-cooperation
Gandhi had to go to South Africa to fight a legal case. He had to go to Pretoria where the legal suit was being heard. A ticket was booked for him in the first class, and Gandhi commenced his journey. When train reached Petermaritzberg, a white passenger entered the compartment and objected to a 'coloured man' travelling in the first class compartment. He wanted Gandhi to remove to the 'van-compartment', which was meant for constable was summoned. He took Gandhi by the hand, and pushed him out. He firmly refused to go to the van compartment. The train steamed away leaving Gandhi on the platform. The forces ranged against him might be mighty. But he had his own strength, the strength of his spirit, , of his will; of his ability to non-cooperate with his 'enemy'. That night Gandhi discovered himself. That night Gandhi shed his fare. He himself recalled that incident as the most creative experience of his life.

Leadership
The assignment on which Gandhi had gone to South Africa had ended. Gandhi had prepared to return to India. A welfare meeting, as Gandhi was about too speak, his eyes fell on a copy of the Natal Mercury. It carried a report about the impending passage of a bill to disfranchise all Indians in Natal. Gandhi saw this as the thin end of the wedge. He said that if the bill was passed, and the Indians acquiesced in it, they would be driving the first nail into their own coffins. Everyone felt concerned, and wanted that the Bill be opposed. But who was to take the lead? Every-one at the farewell meeting turned to Gandhi. They told him he was the man who would save the Indian community in the hour of trial. Gandhi was reluctant. He was anxious to go home. But the persistent demand of the leading Indians and his own sense of duty made him agreed to postpone his return. He declined to take any remuneration for public service. Thus began a commitment that kept Gandhi in South Africa for two decades.

Organizing people Against the Black Act
The Government of the state of Transwal notified the draft of a new ordinance on the 22nd of August, 1906. The new law made it compulsory for all Indians, even children, to register themselves with their finger print.

Gandhi was clear that if the ordination become law and the Indians acquiesced, they and their honor would be wiped out. It had to be resisted. He convened a meeting of all Indians at the Empire Theater, Johannesburg. On the 11th of September 1906, when the time of the meeting came, the hall was overflowing. Haji Habib read out the resolution drafted by Gandhi. It declared that Indians would not submit to the ordinance. They would suffer the penalties that would result from defiance, but would not submit.

Gandhi was taken aback at Sheth Haji Habib's suggestion of an oath. Gandhi said: "I know the pledges and vows are, and should be, taken on rare occasions .... But if I can imagine a crisis in the history of the Indian community of South Africa when it would be in fitness of things to take pledges, that crisis is real now ... Every one should fully realized his responsibility, then only pledge himself independently of others and understand that he himself must be true to his pledge even unto death, no matter what others do". (Satyagraha in South Africa, M. K. Gandhi, 1997 Edition, pp 96-100).

Gandhi did not know all the implication of the new method of resistance that the vow symbolized. He only knew that some new principal had come into being, which was capable of revolutionizing individual and social life. This was the birth of Satyagraha.

Indians refused to register. Gandhi was ordered to leave Transvaal. He was arrested on the ioth of January 1908. By the end of January many Indians were in Jail. General Smuts, who was the Prime Minister, was perplexed. He sent a message to Gandhi. The Government only wanted to prevent further migration of Indians into Transvaal. So, if the Indians in Transvaal registered themselves voluntarily he would with draw the ordinance.

Gandhi believes in the Gandhi's intention and his promise to repeal the Act and agreed to the compromise. General Smuts Betrayed Gandhi.

As soon as he found that a large number of Indians has registered, voluntary, he brought in a Bill to validate voluntary registration in the eyes of the law, and announced that the Black Act (on registration) would not be repealed. It seemed as thought Gandhi had been defeated.

Gandhi rose to the occasion. He found a dignified way of exposing the General's perfidity and vindicating the honour, intention and courage of the Indians. He declared that the Indians would stop registering and would publically Burn that certificates of registration that had been issued to them, thus voluntarily defying that Government to take action against them under the Act. A mammoth meeting was arranged at the grounds of the Hamidia mosque, and a cauldron was set up near the dias. An ultimatum was send to the Government. From suffering in silence and petitioning, Gandhi had a lid the people to a position of a fearlessness and defiance. It was they who were now issuing an ultimatum to the Government. "We regret to state that the Asiatic Act is not communicated to the Indians before a 'specific date', the certificates collected by the Indians would be burnt, and they would humbly but firmly take the consequences."

The response was tremendous. There was high drama, open rebellion of the kind the world had never witnessed. The world press had assembled to witness the bonfire. The Government did not relent. It replied in the negative. As the telegram was read out at the meeting, there were cheers. Against, Gandhi declared that anyone who was afraid of consequences could take back certificates before it was burnt. There was only one should that rent the air: "Burn them".

The struggle against the Black Act was intensified. Gandhi found many ingenious ways of defying the Act. He inducted prominent and respected leaders of the community like Parsi Sorabji and Adajania from Natal into the struggle of defiance and to court arrest and imprisonment.

Meanwhile, a new King was ascending the throne of England, and the British wanted to create an atmosphere of goodwill. They decided to amend and soften the Black Act, to make it look as through it was not specificably discriminator against Indians. They released the satyagrahis who were in jail. The Satyagraha movement had gone for fore years or more. It was now decided to suspend Satyagraha and review the next move. Up till now, there were two issued that rallied the community, namely, the withdrawal of the Black Act or ban on Asian immigration, and the abolition of the 3 pounds tax. A Third was added by a judgment delivered by Judge Searle. With one verdict, the judge declared all marriages solemnized by rites out side the Christian Church invalid. By this stroke, all marriage of Hindus, Muslims, Parsis and Sikhs become invalid in the eyes of the law, thus undermining the legal status of families, wives and children. This infuriated women and men alike. Women become as keen to fight the Government as men. Gandhi realized that this one act of the Government had awakened women and made soldiers and militants of them. He wanted to give women opportunity to take part in struggle. He knew they were capable of grate heroism and power of endurance. These were the qualities that the Satyagrahi needed.

A long march was organized, perhaps the rst long march in recorded history. It started on the 6th November 1913 at the break of dawn. It bore witness to the heroism and determination of the Indians. While the marchers forded a river at one point, a child perched on the hip of a mother slipped into the swirling waters of the river. The mother did not waif to wail and mourn, but kept up march with the others. Where from did these indentured laboures and people who were indemned as cowards and salves get the 'iron will' to resist without raising their arms?

The news of the atrocities that followed shocked off 'hartals' and strikes by Indians all over South Africa. The Government indicated mounted military police. They were ordered to shoot at sight. There were many scenes of heroic 'non-violent' defiance all over South Africa.

Gandhi went on a fast. This was the first of his many fasts for public causes. In utter identification with the indentured labourer, who was derisively called a 'coolie', Gandhi gave up his European dress. He cut his hair short like the coolie, wore a lungi and discounted use of his footwear.

When reports reached England, there were a deep sense of shame and waves of indignation. In India, people were shocked and enraged. Indian leaders immediately wanted an end to atrocities and discrimination. Indian was on fire. The British Viceroy himself was moved to make a speech at Madras (now Chennai) in support of the satyagrahis to exploit the distress of the adversary.

This had a disarming effect on General Smuts and the whites. They did not know how to fight and hate Gandhi in the face of such love and generosity. They realized the truth of what Gandhi had claimed from the very beginning that he had nothing against the white population of South Africa; all that he wanted was the removal of injustice. Love and suffering had melted the intransigence and resistance of the whites. The Government decided to accept all the three demands of the Indians - abolition of poll tax, validation of marriages and abolition of restrictions on travel and residence.

Gandhi had discovered a new weapon. He had demonstration the power of the heart, or power that ever human being had within himself. He had shown the power of love and suffering. He had taken his people form the depth of helplessness to the peaks of victory, form contempt and ridicules to respect, from fear to fearlessness and bravery.

He decided to return to the wider theatre of the motherland and to serve the people and to further demonstrate the power of Satyagraha.

The struggle in South Africa had made Gandhi known all over India. He had acquired the reputation of a man who was both a saint and a militant. Gandhi called the struggle in India a "Dharma Yuddha", because it was waged for justice, and with the pure means of persuasion, love and voluntary suffering. For him non-violence was the first and the last article of his creed.

Gandhi was firmly against the partition of India. It would mean the surrender of all that he and the Congress had stood for and struggled for- the unity of India, the belief in pluralism and tolerance on which Indian society was based, the belief in secular nationalism that to make religion the basis of nationhood.

The leaders had decided that immediate independence was more important than the unity of India.

On the 14th August, on the eve of independence, the two communities celebrated the coming of independence. India achieved independence on the 15th of August 1947.

Gandhi is Gone
On the 30th of January at 5 p.m. as on every preceding day, the crowd was waiting for Gandhi in the prayer ground. Gandhi was talking to Sardar Patel, When his granddaughter Manu pointed out that he was getting late for prayer. He could not bear being late. Least of all, for prayer. He got up in a hurry, took leave of the Sardar and walked briskly to the prayer ground leaning on the shoulders of Manu and Abha, his granddaughter and grand daughter-in-law.

As he neared the raised ground. Someone tried to edge forward. Ostensibly to the Mahatma's feet. In a second. He bowed to the Mahatma's and as he rose pumped three bullets into him from a pistol that he had hidden in his dress. The shots were fired point blank: two pierced the mahatma's chest and went out; one was lodges in his lung. The Mahatma seemed to flounder. He slipped down with folded hands and the cry" He Ram on his lips. The mahatma was dead. He had been killed by an Indian. A Hindu. In Life, he was known as bapu, the father. Bapu was no more. India felt orphaned.

The country was plunged in gloom. Pandit Nehru spoke on the radio and said:"The light has gone out of our lives ... Yet I am wrong, for the light that shone in this country was no ordinary light ... And a thousand years later, that light will be seen in this country, and the world will see it ... for that light represented the living truth."

Maulana Abdul Kalam Azad said that he had woken up from a dream, feeling that his hands were blood-red. He saw that his hands as well as the hands of all others in the country had been stained with the blood of Gandhi few days later, addressing Gandhi's associates in Gandhi's Ashram at Sevagram, Dr. Rajendra Prasad said: "We have betrayed him before the cock crew thrice in the morning."

Gandhi is no more. But, as he him self foresaw:"when I am dead and buried, I will speak from my grave." Gandhi's body has been cremated, but not his message. That message will continue to be the message of hope for humanity.

Gandhi on Non-Violence
All counties should collectively shun violence and war. We should strive to follow what Mahatma Gandhi, the apostle of Ahinsha, entreated all human being to follow, i.e. the principle of non- violence.

In Mahatma Gandhi and his Apostles, Ved Mehta writes that once during the communal riots in Noakhali, Bengal, Gandhi said that the country had become divided between two expressions of religion. The choice for us is between the religion of terrorism and true religion that has always advocated peace, communal harmony and mutual co-existence. True religion propagates compassion, fellow-feelings, selflessness, and self-transformation.

Regarding the call of "Do or die" Gandhi interpreted the slogan thus: Its true essence has nothing to do with aggression of any sort, Do here means Hindus and Muslims should learn to live together in peace and amity. Otherwise I slfould die in the attempt, "suggested Gandhi. When someone asked Gandhi his views on war, his reply was just one word Ahimsa.

Ahimsa (non-violence), for Gandhi was not merely a negative state of harmless but a positive state of love, of domg good even to the evil doer. Even more than the millions who will surly die an instant death, life for survivors would only mean something worse than even death in the aftermath of a nuclear detonation radio activity.

A nuclear exchange, even the most 'controlled" one, would devastate entire regions. In such a war there can be no victor. Today's nuclear weapons contain a lethal potential that will make even the atom bombed Hiroshima and Nagasaki appear to be mere shadows.

Gandhi stressed that it was wrong to be bossed with battles and their results. He was anguished by the brutal riots during partition. He said: "Without Ahimsa there is neither Pakistan for Hindustan, only slavery awaits both the nations' torn under mutual strife and engrossed in barbarity."

For ever conflict there is always an amicable concurrent solution. War is not a solution with its territorial victory; it rather exacerbates the hardships of the people of the people of the countries at war. Peace is life. War is death. Gandhi's most cherished value was Ahimsa, which is much more than simply non-violence. The way of war, as we are learning with sinking hearts, can only lead to the grim degradation of the most cherished values. The way of peace can lead to nobility of soul.

Gandhi on Truth
For Gandhi "Truth is God". Even the atheists do not doubt the power of Truth. The seeker after Truth has a heart tender as the lotus, and hard as Granite. Gandhi described himself as a seeker after truth. He believed that one should seek and follow Truth in ever field of life. One should pursue the quest of truth only if one had a scientific temper and was willing to experiment and go by evidence. He, therefore, conducted experiments in every field oflife. There are roughly speaking three kinds of Truth: 1)Mathematical, (2) Scientific and 3) Moral. One may ask "what is the nature of "proof', the criterion of validity, for the three kinds of truths". The most important thing to notice is that" the nature of proof is essentially different in the three cases.

1. The proof of the mathematics' theorem consists in deducing it by pie reasoning starting from some given axioms. It is an exercise in logical thought and nothing else. What is required of the axioms of a system is that these are not known to be mutually contradictory.

2. In the case of scientific truth the test consists in demonstrating that it explains (and predicts) result of experiment and observations. What is extremely important is to recognize that no measurement is possible without a proper theoretical framework. In science, a theory or explanation is always tentative, waiting to be replaced by a more comprehensive theory. There is nothing like a 'truth theory' scientific truth is based on experience, while mathematic is based on pure logic. This distinction between mathematic truth and scientific truth is crucial.

3. Now we turn to moral truths. We , all know that Ahimsa is a good thing, but this cannot be proved by referring to books on mathematics or science, since both of these are neutral as regards morals. The concept of good or bad implies values judgments and values are related to purposes, aims and goals.

Bertrand Russell says in Wisdom of the West (1959): "We cannot give scientific justification for the goals that we adopt .... No scientific reason can be given why it had to inflict wanton cruelty on one's fellows. To me it seems bad, and I am amazed that this view is widely held. As to why cruelty is a bad thing, I am sure that I can not supply a satisfactory reason".

What then is the test for a moral Truth? Gandhi said that for him the test of moral principal was the willingness of the person who subscribed to it to suffer for it without blaming the opponent/so A moral principal is 'True' if it is in unison with a man's spirit, if it is close to his 'soul'.

Gandhi my real hero, says Obama
In response to a question from the student of High School, US President. Barack Obama has said that given a chance, he would like to have dinner with Mahatma Gandhi, who was a real -hero of his. He has inspired people across the world. The President said he had hung a portrait of Gandhi in his state office 'to remind me that real resuit will not just come form Washington, they will come form the people'. (see Hindustan Times, September 10, 2009. P.1.)

Conclusion: A Second Freedom Struggle Needed
It is presumptuous of those who take freedom as granted to sit in judgment on those for whom freedom was largely a freedom. For most freedom fighters, Independence was the grand outcome of a life time of conflict and grief. It is a worrying sign of ideological destitution that we have almost forgotten the man and his ideals who gave us freedom.

The most significant and inspiring icons of India's freedom movement was and would always remain Mahatma Gandhi. He had pulled off a preposterous idea - resistance to tyranny through mass, non- violent civil disobedient or Satyagraha - in unspeakably complex circumstances. India's remarkable vietory against British would not have been possible without his unique mix of personal integrity, indomitable will austerity, spiritual- wisdom and rare political acumen.

Time magazine (USA) once named the Dalai Lama, Lech Walesa, Dr Martin Luther King Jr., Cesar Chavez, Aung San Suu Kyi, Benigo Aquino Jr., Bishop Desmond Tutu and Nelson Mandela as "children of Gandhi and his spiritual heirs to non violence."

In South Africa Nelson Mandela went on to fulfil Gandhi's dream of Satyagraha. American President Barack Obama confers to be deeply inspired by Gandhi. But what of India after Gandhi? The world, if not India, remembers him with reverence and thinks that his philosophy is the r- ily hope and alternative.

The Mahatma believed poverty to be a country or community's biggest act of violence against its people, but 62 years after independence, more that half our people remain poor. This is because India's political leadership continues to violate ever code that Gandhi demonstrated to be essential for good governance.

Corruption exists, is taken for granted even and is celebrated. India is not truly free because like slaves, we passively accept injustice. Stealing is violence. Breaking the law is violence. Disrespect is violence. Laziness is violence. By that token, we unquestioningly accept violence at home, in our streets, in our work places and from those in public office. The lot has spread through to the nation's marrow.

Modern India confronts a different challenge a crisis of leadership and crises of character. Very few of us have the luxury of worthy role models in parents, in teacher, friends or corporate and political leaders. Where excellence exists, it is very rarely offered for a larger cause but used to serve the individual ego. We no longer have brilliant solutions to our multiple problems because we have no ideas. We have no ideas because we have no character. And until we develop a strong national character, we will be denied access to the "soul-force" that makes everything so simple.

Today, the creed of the majority of politician has become that disturbance (MLA attacked for taking oath in Hindi, on the occasion of the rzth legislative assembly of Maharashtra on Monday, November 9, 2009) is the best way to settle scores, hatred is preferable to love, fraud to sincerity, vilification and vindictiveness are short cuts to grab power and power retention. As a result, the ideal of "Government of the people, by the people and for the people "Indeed, we have today Government of the politicians, by the politicians and for the politicians.

India is ripe for another freedom struggle. It is a challenge to social workers to rise and restore our past glory. We should resolve to wage a war against the devils hidden within. We should learn to make peace with the world. We should spread joy amongst our fellow - beings. The final lesson which can be deduced from the discussions is: Do not perform any good action through bad means thinking it is sufficient if it bears good fruit.

Note
My thanks are due to Mr. Keshar Singh Aswal of AV ARD for processing the hand manuscript for computer output.

References

M. K Gandhi, An Autobiography or the story of my experiment with truth, Navjivan Mudranalaya, Ahmedabad, This Reprint, April 2000.
Ravindra Verma, Gandhi, Navjivan Mudranalaya, Ahmedabad, 2001.
KD. Gangrade, L.S. Kothari, and Ajit Verma, Concept of Truth in science and Religion, Concept publishing Concept, New Delhi, 2005.
Ravindra Varma, the Spiritual Perception of Mahatma Gandhi, Rupa & Co., New Delhi, 2006.
KD. Gangrade, Gandhian Perspective on Global Interdependence, Peace and role of professional Social Work, Authors Press, New Delhi, 2008.

Prof. K.D. Gagrade

]]><![CDATA[National Convention on Taking up two Most Vital tasks put Across By Mahatma Gandhi During his last days]]>Tue, 07 Apr 2020 08:06:40 GMThttps://www.nirutapublications.org/social-work-blog/national-convention-on-taking-up-two-most-vital-tasks-put-across-by-mahatma-gandhi-during-his-last-daysPreliminary Note
It is nearly 65 years since Mahatma Gandhi was taken away for ever from our midst. But what was taken away was only his mortal physical body, while the ideology he propagated, the causes he stood and worked for, the values he held and the numerous tasks that he had taken up and left behind are all of eternal value and of eternal need for the good of humankind.

The tradition of propagating his ideology of Sarvodaya and non-violence and taking up or continuing Gandhian activities has certainly been kept alive by the Sarva Seva Sangh in the name of Sarvodaya Samaj formed by his disciples; by Gandhi Ashrams in Ahmadabad and Sevagram and by various centres of Gandhi Smarak Nidhi, Kasturba Smarak Nidhi and Gandhi Peace Foundation and by several Gandhian activists and organizations all over the country. Sarvodaya Sammelans are being held every year. Besides, there have also been many an important event, movement or activity that have since taken pla e in the country. The notable among them are the following.

1. Khadi and Village Industries have recorded very good and extensive progress, thanks to active interest on the part of various institutions all over the country and thanks also to bountiful government support and aid. There has however not been much progress in respect of the other items of Gandhiji's Constitutive Programme while they are all as relevant and necessary to-day as they were in his time.

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2. The Bhoodan movement started by Gandhiji's closest disciple, Acharya Vinobaji in 1951 succeeded in collecting lakhs of acres of land for distribution among landless tillers and prepared the ground and paved the way for land reforms.

3. During the early seventies of the last century, the decoit - infested Charnbal Valley in Madhya Pradesh and its adjoining areas witnessed an incredible sight of scores of decoits laying down their arms and surrendering to the lawenforcing authorities, thanks to the unrelenting efforts of another great disciple of Gandhiji, Jayaprakash Narayanji - indeed a triumph of non-violence.

4. In 1977 the janata andolan started by the same Jayaprakash Narayanji all over the country against the declaration of emergency by the then Prime Minister Indiraji was spectacularly so effective that its impact ultimately brought about her fall from power in the election to the Lok Sabha that followed.

5. The youth training programme taken up extensively by another well known Gandian activist, S.N. Subha raoji as his life's mission, through his national youth project, has by now trained lakhs of youths of both sexes in Gandian ideology and values in all states in the country, and these youths are an excellent material for building the edifice of sarvodaya and to keep up the tradition of Gandian activities.

6. Two well-organized national agitations under the banner 'JANADESH - 2007' and 'JANA SATYAGRAHA - 2012', demanding rights to land and livelihood for landless farmers, tribals and other poor and deprived people, organized and led by another dynamic Gandhian activist, P.V. Rajagopalji, President Ekta Parishad, have finally extracted a commitment from the UPA Government that all necessary steps will be taken within 6 months for taking up and completing land reforms and related matters. These movements have indeed the potential to arouse common people's enormous power for forcing the powers-that-be to take all steps to eradicate poverty and ensure the well-being of the common people in the country.

7. A concerted movement is presently being organized by Swami Sachidananda Bharati, the founder and mentor of Dharma Bharati Foundation to agitate non-violently for hunger-free, caste-free, corruption-free India in the form of what he calls, 'The Second Freedom Struggle'.

8. Thanks to Anna Hazareji, the country witnessed two years ago a movement launched for eradication of the national evil of corruption which has brought about a nation-wide awakening, particularly among the youths, to the urgent need to eradicate this evil which is also a Gandhian cause.

9. Further, the governments at the centre and in the various states have also taken up programmes for removing poverty, for ensuring the well-being of the people and for overall national development all of which were dear to Gandhiji.

Is all this enough? What next?
Whether all this is enough for people's well-being or not is amply demonstrated by the report of the Central Government's National Sample Survey conducted 3 months ago according to which the people living below the poverty line is a staggering 65 per cent of our population, and this, 65 years after we gained our freedom to shape and work for our destiny!

The question, 'What next' has been answered by Mahatma Gandhi himself during the three days before his sad end is my message". It was originally mentioned in Bengali language, but it has been frequently quoted and rightly so, because Gandhian thought cannot be understood clearly unless one tries to understand his entire life. Once again, we reminded of Gandhi's phrase about the story of life when he gave the caption to his autobiography as, "The Story of My Experiment 'With Truth".

As one tries to understand Gandhiji, the central theme of all that he attempted in his life was to reconstruct the society on spiritual foundation. Life has to value-based and he from his own search for truth and action in different forms and different fields came upon the universal values of life. Prof. Gangrade in this article has chosen different incidents of Gandhiji's life which emphasize the essential values which should govern the life of an individual and society. Prof. Gangrade has also pointed out the impact of Gandhiji's life and Gandhian thought that is noticed in different parts of the world, particularly on leading personalities of the world. This description not only informs, but provokes thinking on the part of present day generation of our country.

A highly commendable writing. We strongly urge our readers to read it with due attention and respect.

]]><![CDATA[Mahatma Gandhi on Education]]>Tue, 07 Apr 2020 07:39:58 GMThttps://www.nirutapublications.org/social-work-blog/mahatma-gandhi-on-education

Value based education and morality are important to mould our children.
Education is a process of teaching and learning -Education for right livelihood and integrated human development should promoter harmonious relationship between individuals and family and between man and nation. Education should build character of students. Without good character of people we cannot build a good society and good nation. Though India become politically independent in 1947. Indian education system continues to be a prisoner of the colonial legacy left by the British.

The separation between spirit and matter continues. Planning for industrial prosperity and technological superiority our country is in a rat race with other nations for being in the forefront of market economy. In this situation the central concern for human values and human rights is declining alienating men from larger human society. Mon's tragedy is alienation. The danger of the past was slavery. The danger of the future is men become robots.'

At the same time most of our educational institutions have become in practice centres for transmission of data and theories in specific fields. Mathematics, Science, Engineering, Medicine and not real centres of knowledge. Because of this divorce between things of spirit and things of matter, education has moved degrees away from the path of value oriented pursuit of being and becoming. While galloping on the road to material' prosperity, the human society has lost its way in perceiving inner harmony so essential for is upuard evolution. It is this divorce between matter and spirit that has led to many of our difficulties.

Value based education and morality are important to mould our children. Literacy alone cannot meet needs of self development. We have achieved enormous progress in science' and technology but hardly much progress in conduct of social affairs. Synthesis is of the main stream scientific method with intuitive wisdom of spiritualist is required.

The challenge of our world are not ficticious Education will have to organize the power and will of younger generation to face the challenges. Until all human value are blended harmoniously into 'the process of education there cannot be emergence of good citizens to develop and defend our country. The time has come to redefine what education is and in doing this it is important to know what was Gandhi's concept and philosophy of education.

Education in Gandhi's view encompassed physical, spiritual and intellectual growth of students. It should give not mearely the three R'S and some skills to students to earn their livelihood but also help them to become healthy and happy individuals who understand their place and roles in the society, country, nation and the world and contribute to its growth. Gandhi said education is an all round drawing of the best in the child and man in body, mind and spirit. Literacy is not the end of education not even its beginning. It is only one of the means whereby man and woman come to be educated.

Education is preparation for life. It includes all training that is useful for the survival of mankind. It is not literacy which makes man but, education for real life. Direct observation, enquiry and reasoning, persistant questioning and inquisition is the method to acquire real education. Concept of education is to learn through action. Gandhi's thoughts on what is real education reflect the ideas of great educationists Pestalapozzi who lived in the early nineteenth century a d John Dewey his contemporary.

Goal of Education is character building. Gandhi stated categorically that if we succeed in building character of individuals society will take care of itself. There are several values, spiritual, religious, moral, ethical, humanitarian, Economic, Personal. But the focus should be on certain fundamental values which are of universal significance which form to care of value system. These are love, truth, non violence, peace, dignity of labour, self reliance, self control, sacrifices and equality of religion and sarvodaya.

The destiny our nation is being shaped in our schools. Children should be educated to be self dependant - value oriented and concerned for good of their family, society and nation. It is easier to shape boys when they are young than when they are aged, you can bend twig not the tree. All boys and girls should grow up as citizens of a new social order based on work with an understanding of their responsibilities and obligations in a harmonious and peaceful manner. Each student' should have full opportunity for balanced and harmonious development of all' faculties and should acquire responsibility for self reliance for clean healthy and cultural life together with moral and social amplifications.

The concept of education that Gandhi visaualised soon after the Sabaramathy ashram': was established was that complete' all prevailing training for the emacipation of body, mind and spirit of man from every aspect of slavery. His motto was SA VIDYA VIMOCHNA -Education is that liberates.

A child that joins school at the seventh year would have a scientifically. Each day of the week the students were required to do some social service, like keeping school premises clean, helping the sick and disabled, participating in adult education and keeping the environment clean planned curriculum for the next eight years. While the three R's (Reading, writing and Mathematics) would be taught the emphasis would be on learning by doing, experiment and experience. Gandhi said that literacy itself is not education not even its beginning.

It is craft centred. Childs education would begin by teaching it useful handicraft and enabling it to produces from the moment it begins training by placing of tools in his hand. He opined that what child needed was not book but art of living, craft, behaviour towards parents, teachers and neighbours. It should study local crafts which would be life supporting and work with crafts in villages: The work was not confined to the class room. But entered the life of village and its people. Everyone would work with his hands and become self reliance and become a good cook, become agriculturist, make khadi cloth and acquire knowledge of material for house building. Nai Talim education tried to build and develop in students right attitudes and, skills necessary for healthy living. It provided training in personal health community cleanliness and citizenship by involving them in village and community work.

Gandhi believed that the boys should be spared from psychological pressures of rat race for ranks and recognition. The scheme should provide enough time for play and facilities for recreation doing away with home work upto the lower primary school. He said that learning less with mastery is better than learning more superficially. Teaching should be child oriented than syllabus oriented.

In secondary education art, craft and health education was integrated in one scheme. Instead of regarding craft different from education Gandhi 'regarded the former as the medium of the latter. Nai Talim is the blend of all the four and covers the whole education of the individual from the time of "conception to the death".

They would be taught language, Literature, History, Geography, Social Studies, Science, Mathematics' and art. Sound knowledge and understanding of the subject is useful to life and responsible citizenship. Gandhi said besides literacy education for life is more Important. More importance to cultural aspect than literacy. All intellect that is developed through the medium of socially useful labour will be aninstrument for service and will not easily lead astray or devious path.

Each day of the week the students were required to do some social service, like keeping school premises clean, helping the sick and disabled, participating in adult education and keeping the environment clean. He considered service to society and nation in any form as matter of pride. To stimulate and develop an awareness in the mind of students that they are a part and parcel of the community which maintains them and they owe it a duty in the form of service-Gandhi conceived Nai Talim as a self supporting venture not dependent on outside sources for money. The running expenses was to come from educational process. Education was to be self supporting. Teachers would earn what they take. In the realm of popular education Gandhi initiated a scheme, in which all education would come to people through some handicrafts and knowledge related to it. It was a basic objective of his Nai Talim programme.

In the economic sence the scheme was highly promising. Not only wouId it enable students to earn their tuition fees but also help them to get work experience in the chosen craft. It would also make education available to masses with minimum of state aid and make education relevant to life." Gandhi said that true education should be easily available to all and should be of use to every villager. In his daily life, such education is not derived from books. It is learnt from the book of life.?

University education should be coordinated and brought into line with basic education. Besides providing higher knowledge to students and promoting research its aim should be to turn out true servants of the nation who live and work for the welfare of the country."

The system of education was to enhance students capabilities in physical, intellectual moral spheres and to make every man and woman' free and integrated individual with confidence and moral righteousness.

The cause of elementary education for all was persued through Basic Education as proposed by Mahatma Gandhi from 1938-1939. After India became independent in 1947 the importance of universal, free compulsory education gained momentum and Indian Constitution made special provision for it in Article 41. Under the Directive Principle "The state should endeavour to promote within ten years from the commission of the constitution free and compulsory, education and it is tragic that even after the lapse of sixty years the nation is no where near the goal. Though most states have achieved a high level of enrollment the percentage of children completing even four years schooling is hardly 45%. More than 52% of students dropped from the school by the end of IV grade and 60% before the end of VI grade. The most common cause for this drop out are poverty and in-difference of parents, need of child labour for domestic work and child labor to supplement family income, uninteresting and not very rational education want of books lack of genuine interest on the part of parents, teachers and school administrators."

The non implementation of Gandhian system of Education in our schools throughout our country is not helping the inculcation of values in our students. This has led to crisis of values, in schools colleges, universities among students as well as teachers and also in other walks of life also. This is highly donaevous. It is therefore being urged that the education system should be reformed. 10

In our culturally plural society education should foster universal and eternal values at achieving unity and The non implementation of Gandhian system of Education in our schools throughout our country is not helping the inculcation of values in our students. integration of our people. Such value education should eliminate, obscurantism, religious fanaticism and violence. As Gandhi stated Indian heritage should be blended with scientific temper of the time to build, our students into good citizens of the country: Education and training is for living and culture is for life." As Dr. Radhakrishnan says Gandhi was not a philosopher in a conventional sense. His views were mostly based on his profound understanding of human nature and the in sights he developed from the numerous experiments he conducted with scientific precision. If we aim at making our country great, snperior education as Gandhi Propounded be provided to our boys and girls throughout the country. Gandhian methods and ideas are pest practical as well as economical to achieve this goal. "Gandhi in the Globalised Context"Gandhi Peace Foundation Bangalore.

As Dr. Radhakrishnan says Gandhi was not a philosopher in a conventional sense. His views were mostly based on his profound understanding of human nature and the in sights he developed from the numerous experiments he conducted with scientific precision."

If we aim at making our country great, superior education as Gandhi propounded, should be provided to our boys and girls throughout the country. Gandhian methods and ideas are best practical as well as economical to achieve this goal.
"Gandhi in the Globalised Context" Gandhi Peace Foundation Bangalore.
28-12-2002

I.S.R. Rohidekar. Wither Indian Education Chitra Prakashana Bangalore - 1977
Erick Forum - The Sane Society.
Narayanaswamy, Mahatma Mohandasa Karmachand Gandhi, Dharmasthala - 1996. P.70.
Mahatma Gandi Atmakathe Athava Sathyanvesane, Translated by, Gorur Ramaswamy Iyenger, Navajeevana Prakashana, Ahmedabada.
Rohidekar. op.cit.
Dr. S.Radhakrishnan, Gandhi Essays and Reflections Jaico Publications, New Delhi, 1998. Richard Gregg, "Gandhi as a Social Scientist and Social Innovator.
B.K. Prabhu and V.R. Rao, The Mind of Gandhi Navajivan Publication, 1998.
Narayanaswarny. Education For life, Bangalore 1986. P.70-79
Rohdekar, Qp.Cit: The Times of India.
National Regeneration through power and value education. Proposal Implementation Committee, Hyderabad, 1999.
Narayana Swamy, Op.cit.
Prof N. Radhakrishnan.

Dr.K.V. Ram
Senior Prof Rtd, #162K, 2nd Cross, 6th Main Road, JP Nagar, 3rd Phase, Bangalore-560078

]]><![CDATA[A Historical Perspective on Medical and Psychiatric Social Work: Thrust and Orientation]]>Mon, 06 Apr 2020 11:45:54 GMThttps://www.nirutapublications.org/social-work-blog/a-historical-perspective-on-medical-and-psychiatric-social-work-thrust-and-orientationDr. Banerjee was the architect and builder of Medical and Psychiatric Social Work in Tata Institute of Social Sciences. She was the one who asked in 1946 the million dollar question: "What is Medical and Psychiatric Social work?" It was the occasion when Dr. Kumarappa, the then Director asked Dr. Banerjee to start the specialization of MPSW in response to the recommendation of the Bhore committee. After asking the question, she herself set about finding an answer and shaping MPSW over the next 24 years.

If I am allowed to use biblical language, I can say that Dr. Banerjee planted and nurtured the plant of MPSW for 24 years and it was my privilege to maintain and just water it for the next 13 years and I am happy about it.

The MPSW field has been influenced by the same field as it existed in the United Kingdom and the United states of America. The first paid medical social worker was appointed in the Royal Free Hospital of London in 1898 as a result of the efforts of Sir Charles Loch who was a sociologist and also Secretary of the Charity Organization Society. The Medical social workers at that time were known as almoners. One of the earliest books on almoners state that the first almoner was appointed to provide the link between the treatment given to the patient in the hospital and the realities of the world in which the patient lived. I think it holds good even today. The first Medical social worker of U.S.A. was appointed in Massachusetts General Hospital, Boston. Dr. Richard Cabot, one of the physicians of the hospital, was instrumental in starting the Social Service Department. He convinced the authorities of the hospital about the importance of medical social work, the treatment of patients would be more effective if there was an additional functionary who could investigate into the social aspects of illness and also explore the psycho-social problems. What is significant to remember is that MPSW started in the field before it became an area of academic programme. Between 1918 and 1955 there were two separate associations in the u.s.A. one for Medical Social Workers, that is, American Social Workers, and the other America Association of Psychiatric Social Workers. They ceased to exist in 1955 with the starting of the National Association of Social Workers. The National Association of Social Workers had a council on Social Work in Medical and Health Services till 1976. In 1976, all these separate councils were eliminated. The current situation is this. In U.S.A. there is an American Society for Hospital Social Work Directors, which has collaboration with the American Hospital Association. There is a Journal of Social Work in Health. Similarly, there is a Journal for Medical Social Work published in United Kingdom.

Now, about the development of MPSW in India. There have been some factors besides the western influences. The central idea basic to MPSW is the need to recognize the impact of illness on the individual, the role that psycho-social aspects play in the causation of the disease, in the progress of the disease and in treatment. Paying attention to the psycho-social problems of the sick is not new to the Indian Culture. Ayurvedic medicine always considered mind and body as one unit. I am told that Buddhist monasteries which took care of the sick also gave importance to this aspect. The joint family of our Indian culture to some extent was able to meet the psycho-social needs of everybody in the family. After the advent of the allopathic system of medicine in India, it was the missionary hospitals Le. Christian missionaries and Ramakrishna Hospital which tried to offer relief to the social and emotional difficulties of the patients to start with. Early in the century there two organizations working to fight against the spread of leprosy and tuberculosis. These organizations tried to develop enough public awareness as regards emotional and environmental problems of the people afflicted by these two diseases. These organizations were geared to the eradication of leprosy and tuberculosis. The British Empire Leprosy Association was started in 1925 which later became the Hind Kusht Nivarana Sangh. Then the anti-tuberculosis fund which was started in 1929 later became the Tuberculosis Association of India. Gandhiji's work for leprosy patients was also a significant feature in this context. After the war, the concept of social and preventive medicine crystallised in the formation of preventive and social medicine departments of teaching medical colleges in the country.

A very major factor in the creation of MPSW was the recommendation in 1946 of the Health Survey and Development Committee under the chairmanship of Sir [oseph Bhore. The committee has clearly stated the need for medical and psychiatric social workers. The major objective if outlined was to hasten and safeguard the recovery of the patients and help to prevent the recurrence of the disease. Medical social workers were supposed to be assisting doctors in the diagnosis and treatment and also in the analysis of the psycho-social problems. In the report, the duties of medical social workers and public social workers have been clearly specified and most of the needs are relevant even today. The committee had met the Director Dr. Kumarappa, to find out whether the Institute which was then called the Sir Dorabji Tata Graduate School of Social Work could start a specialisation in medical social work and psychiatric social work. It also studied the syllabus of the Institute and they found that more courses were necessary for MPSW specialisation. It was in this context that Dr. Kumarappa asked Dr. Banerjee to ask the famous question: what is Medical Social Work? The committee recommended that for some time, faculty may be sent abroad for special training. That's how Dr. Banerjee went to u.s.A. and stayed in the University of Chicago and she made use of her opportunity to learn all that is available in u.s.A. about medical social work and psychiatric social work. It is important to remember that MPSW was started by the Institute in response to a specific need identified by a higher level committee. I am emphasising this because very often this factor is underplayed by people who are against specialization. When Dr. Banerjee was studying in u.s.A. medical Social Work and Psychiatric Social Work were two different fields. It was her innovation that she combined the two into one field when she started this specialisation in the Institute implying thereby the very close connection between the body and mind which cannot be separated. As in the United States and United Kingdom, medical social work started in the field before it became an area for the academic programme. The first medical social worker was appointed in J.J. Hospital in 1946. The first social worker was appointed in the child Guidance Clinic in 1937 and that is Mrs. Indira Renu, alumnus of the first batch of TISS.

Specialisation started in 1948 the field was an important component of MPSW It was not easy to convince the Deans of the medical colleges in Bombay about the importance of medical social work. Dr. Banerjee had to do a lot of field work. She made a kind of contract with the hospital deans that she could start the services for a period of time with the help of the students. When the deans were satisfied that it was effective, it would be their responsibility to appoint medical social workers. She had started the tradition of being present in the hospital along with the students who were placed there for field work. There have been many anecdotes about her enthusiasm. I remember one of the graduates telling me: "Dr. Banerjee was fieldwork and fieldwork was Dr. Banerjee." I remember some students talking about an incident. I think it was during 1948-50 batch. One day, it rained so badly that the buses were all stopped. Dr. Banerjee walked from Andheri to J.J Hospital but she found no students there. She was quite furious but the students were very ashamed that they could not be there when she could be there. Rain or storm never kept Dr. Banerjee from the field. She was always there. After her initiation of field work in the hospitals in Bombay when the deans found that hospital social work was useful, they started appointing social workers. Dr. Banerjee had also two or other demonstration projects, one in B.J. Wadia hospital for children. The hospital staff claimed that they had no money to appoint the social workers , She thus agreed to collect funds for the appointment of social workers and MPSW students started their annual fund-collecting campaign in aid of the social work department of the hospital. In course of time, the hospital undertook the responsibility and paid their social worker and met the expenses of their departments from their own funds. Next was the extension of the Child Guidance Clinic services to a school. It was a project, a contract for five years and the Child Guidance Clinic staff extended ser- vices in terms of school social service. "After five years, the school began appointing social workers on its own. The Child Guidance Clinic was started in 1937 and it was located in Nagpada Neighbourhood House. It was shifted in 1947 or 1948 to the B.J. Wadia hospital for children at the invitation of the administrator. It was originally under the direction of a psychiatrist. Later on Dr. Banerjee took over the administration and thus it became a part of the MPSW Department.

There have been some misconceptions about MPSW which I have dealt with from time to time. I thought this is the best platform to present them. One misconception is that MPSW is plain case work which is not true. It is true that case Work was the first method to develop in social work, It is also true there is a good scope for case work in medical settings but MPSW is a field where all the methods have to be used according to the situation and according to the needs of patient clientele. The second misconception is that MPSW as it has been developed in the Institute has excluded prevention and commu- nity health. As early as I remember there has been a course on Preventive MPSH which had topics related to prevention, promotion, community health, etc. and from year to year the content has been modified to suit the needs. Students have been given placements in community health projects whenever it was available where it was felt that students could have a good learning experience. Child Guidance Clinic had a community mental health project as early as 1963. It was called the Krishnanagar project. It developed from a mental health project for children. Mrs. Kaushik was running this project in 1963-65 and I asked her how it came to be closed. She said it was because some faculty had protested against MPSW having a community project, Things have changed so much during the last two decades. There has been growing I awareness about the need for prevention and promotion.

A third misconception is that special competencies are not necessary for working in the hospital. I think certain competencies are necessary. for example, use of the knowledge of organisational administration of health and delivery systems in the country, use of the characteristics of health and diseases both in mental illness and physical illness and the psycho-social impact, public health and preventive measures, inter-disciplinary team functioning and consultation, skills specific to rural aspects with reference to MPSW tasks, health policy and planning and advocacy with special reference to users of health services. In practice, case work has been frequently used in hospitals because the one to one relationship has been useful in clinical settings. Besides, as already mentioned case work has been the first method, Case Work also has had definable strategies which can be taught easily in the class-room which can also be transferred easily to the practice settings. Group work and community organization have been slow in entering the field of Psychiatric social work because the strategies were less precisely defined and more difficult to transfer to the practice setting. Besides, these strategies require a longer time for practice compared to short term case work treatment. But now both group work and community organisation are also a part of MPSW field work. They are specially useful in the strategy of self help. Their usefulness has also been recognised in prevention and promotion work in community health projects.

There has been a criticism that preventive and promotive aspects have been neglected in the specialization. I already refuted that. Nevertheless it has to be acknowledged that the concept has been slow in taking root. There have been reasons. Though prevention is accepted it is not easily marketable, People may believe in the dictum but it is not easy to make people take action based on the dictum, for example, cigarette-smoking , Everybody knows that cigarette-smoking is dangerous, but how many will stop it. Look at the large amounts of money spent on advertising campaigns. Why does the Government allow it? It is difficult to convince the people to take action to anticipate a possible and favourable event in the future because the experiential element is missing. On the other hand if a man is sick and he has uncomfortable symptoms, he will definitely take curative action because of the experience of pain. The lack of experiential elements in prevention is I think a problem particularly with reference to work among the lower socio-economic groups. Another important factor is that preventive and promotive strategies are not easily definable. Some of them are quite ambiguous; thus specific and precise methods have to be devised before we can convince the people about the need for prevention.

The term 'health' is more difficult to define than disease. 'Health' has so many definitions. If you take community health it is even more confusing. I remember to teach students community mental health, for how many hours I burnt the midnight oil to get some ideas which I could transmit to the students which they could understand. Another factor is that prevention of diseases and promotion of health needs a multi-disciplinary approach and professionals of one discipline by themselves can- not do much. These were some of the major factors which delayed the development of preventive and social medicine as a branch of medicine. Preventive and social medicine is less glamorous than pediatrics or surgery among medical students. Furthermore the potentialities of social and preventive medicine as an income producing branch of practice are nil. So unless there are more doctors imbibed with a goal and philosophy of prevention, there will not be much support in the medical profession for prevention. On the other hand, the goal and philosophy of prevention of diseases and promotion of health channels well with the philosophy of social work. Community health is very popular among MPSW students today as psycho-analysis was 30 years ago. It was not so some years ago. There were only very few medical psychiatric social workers who found the field of prevention a fascinating field.

I remember one of my own friends who was our graduate in the department , She is no more now. She was Shashi Kuruvilla. She went to U.S.A. in 1961 for an additional social work degree and she was disappointed. She said she did not learn much by the additional degree from an American School of social work. What she did was to take a second master's degree in public health. She was thrilled. I remember her telling me that the combination of social work and Public health was the best combination and that it was going to stand her in good stead. She joined the public health department of the Canadian Government. She convinced me about the importance of getting a public health degree which unfortunately I could not do because the Institute did not give me leave. Besides, I had no intention of staying back in the United States.

There is good scope for developing community health in the field of MPSW; that is going to be one of the future trends. Some universities in the United States have a joint degree for public health and social work. The public health school and Social Work School of Minnesotta University have collaborated to develop a combined academic programme. In community medicine in some of the other medical colleges in United States, Social Workers have a very close involvement. They are even involved in developing the syllabus for the medical course. Mount Sinai School of Medical Social Work in Newyork has established a chair in community medical social Work, to develop medical social work as a part of community medicine. I am aware that the Medical and Psychiatric Social Work Specialisation is not perfect; it has many imperfections. It is seminars of these kinds which deal with this imperfection and which bring about change. But before I close I would like to point out two things which are important in strengthening the MPSW field. One relates to developing more knowledge regarding MPSW. The second is about finding ways for establishing accountability.

What is knowledge? Put in a nutshell, knowledge consists of facts, relationships among facts, explanation of relationships, predictions, principles etc. There are a few knowledge building strategies which are within the operational possibilities of medical and psychiatric social work, for example,

( i) reviewing what we know already,
(ii) describing what we do,
(iii) making observations of what we see and developing relationships,
(iv) discovering the outcomes of services and strategies,
(v) conceptualising relationships,
(vi) developing hypothesis about relationships,
(vii) testing hypothesis,
(viii)putting the knowledge derived from testing hypothesis back into practice.

Establishing accountability would involve role articulation in such a way that we are able to communicate through other professionals and the management how we spend our professional time in the health setting. It would imply ongoing evaluation of our roles, modification of tasks to meet patient's needs and judicial use of our professional time. It will answer our own questions. How accountable we are to the patients, to the management and to ourselves? The outcome will be a better role, visibility of medical and psychiatric social work, and a better image.

Edited version of a Lecture delivered of the Golden Jubilee Seminar Department of Medical and Psychiatric Social Work, Tata Institute of Social Sciences, Mumbai. December 1985.

Dr. (miss) Grace Mathew
Rtd. Professor, Tata Institute of Social Sciences, Mumbai.
Excerpted and Edited by
Shankar Pathak
Rtd. Professor, Dept. of Social Work, Delhi University, Delhi.

]]><![CDATA[Juvenile Delinquency-An issue of social concern]]>Mon, 06 Apr 2020 10:48:12 GMThttps://www.nirutapublications.org/social-work-blog/juvenile-delinquency-an-issue-of-social-concernAbstract
Juvenile delinquency is a global issue which is a serious issue of concern. There is no exception in case of juvenile delinquents' presence either in developed nations, developing or under developed nations. This is a major issue of social concern which affects the very basis of our society. Social problems that exist in our society like broken families, illiteracy, unemployment, alcoholism leads to emergence ofJuvenile delinquency. These children are future citizens of the country thus it becomes very important to reform them so that they become valuable citizens. These children are either homeless, runaway ana- have no one to take care of. Thus it is very important to intervene with them so as to bring them up as good citizens.

Introduction
Juvenile Delinquency is a problem our modern society is facing and it is prevalent in almost all the countries. Developed nations like USA also are no exception from this problem. Because of the Industrialisation and Urbanisation the problem of Juvenile Delinquency has assumed serious proportions in the west as well as in the developing countries. If this problem is unchecked it may rotten the socio-psychological roots of our society.

Who is a Juvenile Delinquent
Juvenile delinquents are persons in conflict with law and have not completed 18 years of age. Juvenile Delinquents who are below the age of 18 are kept in Observation Homes. In these Observation Homes these children encounter with lot of problems and difficulties. The much needed love and care is not available for the children staying at Observation Homes where their psycho social well being is at stake. It becomes increasingly important to concentrate on them because they are the future citizens of our nation. Shaping them and moulding their personality at the right age is important to build a healthy generation next. We talk and do a lot for children pursuing main stream education and we neglect these deprived children who are victims of poverty, deprivation and environment.

Causes of Juvenile Delinquency
Young people who are at risk of becoming delinquent often live in difficult circumstances. Children become delinquents due to various reasons such as parental alcoholism, poverty, breakdown of the family, overcrowding, abusive conditions in the home, the growing HIV / AIDS scourge, or the death of parents during armed conflicts. The number of children in especially difficult circumstances globally is estimated to have increased from 80 million to 150 million between 1992 and 2000.

Juvenile delinquency is driven by the negative consequences of social and economic development, in particular economic crisis, political instability, and the weakening of major institutions (including the State, systems of public education and public assistance, and the family). Socio-economic instability is often linked to persistent unemployment and low incomes among the young, which can increase the likelihood of their involvement in criminal activity.

Juvenile Delinquency refers to anti-social or illegal behaviour by children or adolescents. A juvenile delinquent is one who repeatedly commits crime. Juvenile Delinquency can cover anything from small crime to very serious crimes like theft and murder. When a child or anyone under the age of eighteen years commits a crime, most frequently they are brought to trial and sentenced through a court system separate from that which legally enquires and initiates trials for adults. In other words, prisons specifically designed for children who commit serious crimes are known as observation homes.

Delinquent acts by Juveniles:
It is certainly the cases that children who are neglected are abused or impoverished are statistically more likely to fall into delinquent patterns. Few children consistently participate in problematic behaviours that negatively affect their family, academic, social and personal functioning.

Juvenile Delinquency also includes status offences that are illegal not only for juveniles, examples being runaway and truancy. In India, a juvenile can be adjudicated as a delinquent for such status offences as waywardness, incorrigibility and habitual disobedience (Chakreborty, 2002).

International status:
In USA, juvenile delinquency among girls is an alarming fact. In USA, from 1995 through 2005, delinquency caseloads for girls in juvenile justice courts nationwide increased 15 percent while boys' caseloads decreased by 12 percent. Also, from 1995 through 2005, the number of girls' cases nationwide involving detention increased 49 percent compared to a 7 percent increase for boys. More recently, in 2007, 29 percent of juvenile arrests about 641,000 arrests involved girls, who accounted for 17 percent of juvenile violent crime arrests and 35 percent of juvenile property crime arrests. Further, in a 2007 survey of United States conducted by the Federal Advisory Committee on Juvenile Justice, 22 states listed girls' delinquency as an issue affecting their states' juvenile justice systems.

Status of Juvenile Delinquency in India:
State-wise Distribution of Juvenile Delinquency
The highest number of juvenile delinquency cases u?der Special and Local Laws for the year 2009 was reported from Tamil Nadu (1,470) which accounted for 34.0% of total juvenile crimes under SLL followed by Madhya Pradesh (987), (22.8%) and Gujarat (498), (11.5%). These three States taken together have accounted for 68.4% of total juvenile delinquency cases under SLL reported in the country. Out of 223 cases reported in the country under 'Arms Act' involving juveniles, 25.1 % cases were reported from Madhya Pradesh (56). Madhya Pradesh accounted for 51.3% (590 out of 1,149) cases reported under 'Gambling Act'. Gujarat, Tamil Nadu and Maharashtra contributed 40.2% (238), 38.0% (225) and 21.8% (129) of the 398 cases reported under 'Prohibition Act'. 7 out of 18 cases under 'Immoral Traffic (Prevention) Act' were reported from Tamil Nadu whereas 11 out of 14 cases reported under 'Registration of Foreigners Act' were reported from West Bengal and 32 out of 44 cases registered under 'Dowry Prohibition Act' were reported from Madhya Pradesh. Six out of 21 cases under 'Scheduled Castes / Scheduled Tribes Prevention of Atrocities) Act' were registered in Haryana and the four cases each under 'Forest Act' were registered in Himachal Pradesh and Jharkhand.

There has been recent spurt in the crimes by juveniles in India. While on one hand the widening rich-poor divide in urban areas and loss of innocence have been pushing minors from poor sections of society into the world of crime, the children from well-to -families are also increasingly stepping in the world of crime. The main factors are peer pressure, lavish lifestyles, too much freedom from the parents and even simple curiosity are leading to these dangerous trends among the youngsters in India.

In 2008 crimes by juveniles across India increased by about 9.2%over the previous year. The figure in 2007 was 8.4% more than in 2006.According to the police sources, the share of crimes committed by minors to the total crimes has increased not only in the cities but in the country as a whole. The crimes committed by minors were 1.7% of the total crimes in the country in 2005 .It increased to 1.9% and 2% in 2006 and 2007 respectively.

There are increasing cases of juveniles involved in conflict with the law. They are found largely involved in thefts; pick pocketing and burglaries. They are now forming even their own gangs.

Place of reformation of Juvenile delinquents:
Observation Home facilitate good changes in the Juvenile Delinquents so that they are guided properly. Thus it becomes necessary to know about the problems and difficulties faced by the inmates of the Observation Home.

Conclusion:
Thus it is the responsibility of every citizen to take care of the future citizens of our nation. Government intervention should be very effective that their reformation and rehabilitation should change the lives of the juvenile delinquents. The interventions with the juvenile delinquents should transform them into a enlightened and energetic citizens. This can be achieved through the public and private partnerships so that private partners can help in training them and providing employment to them. Hope we build a very strong India having concern for every citizen of our nation.

References:
Books:

David H.Crowell, Ian M.Evans and Clifford R. O'Donnell : Childhood Aggression and Violence sources of Influence, prevention, and control, Plenum Press
James M.Kauffman (1985): Characteristics of Children's Behavior Disorders, Merrill
Kirik Heibrun, Naomi E Sevin Goldstein, Richard E. Redding (2005): Juvenile Delinquency: Prevention, Assessment and Intervention, Oxford University Press
Benjamin B Lahey, Terrie E Moffitt, Avshalom Caspi (2003): Causes and Conduct disorder and Juvenile Delinquency, The Guilford Press, Newyork,USA
Ricky Greenwald.PsyD(2002): Trauma and Juvenile Delinquency: Theory, Research and Intervention, The Haworth Maltreatment and Trauma Press, Binghamton, USA
C. Puzzanchera and W. Kang,Juvenile Court Statistics Databook, (2008)

Websites:

www.wikipedia.com
www.webmd.com
www.about.com
www.timesofindia.indiatimes.com
www.thehindu.com
www.indiareport.com
http://www.childlineindia.org.in/pdfjCP-JJ-JCL.pdf
http://www.un.org/esa/socdev/unyinjdocumentsjch07.pdf
http://azadindia.org/social-issues/crimes-by-juveniles-in-india.html
http://ncrb.nic.in/CII%202009/cii2009 jChapter%2010.pdf.

R. Baskar
Assistant Professor, Department of Social Work, Bharathiar University, Coimbatore-641046 Tamil Nadu.

]]><![CDATA[People's Participation in Development Process]]>Mon, 06 Apr 2020 10:09:54 GMThttps://www.nirutapublications.org/social-work-blog/peoples-participation-in-development-processAbstract
Participation. in the context of development has two distinct interpretations. They are: a) participation as an input to development; and b). As a means of empowering the rural poor to play an effective role in rural development. Thus, participation is re cognised as an intrinsic part of the process of development rather than merely facilitator. This paper discusses the importance & process of people's participation, different stages. In the process of People's Participation, and various factors affecting people's participation In the context of development process.
Key words: Conscientisation, resources.

Introduction
Ever since independence, we have been talking about and devising ways and means or a suitable framework to ensure people's participation in the programmes of social and economic development.

When we started using this term or emphasising the role of people's participation in the area of development, naturally the term assumed a different meaning and significance. The question, however, is why it became necessary to speak about people's participation and emphasise that the involvement of the common man, the humble farmer and the city dweller, was necessary. Was it because those who had led the mass movement all through the period of protesting, agitation and mass action had, with the transfer of power assumed a different or detached role cut off from the mainstream, as if it were? Was it that they had become the 'government' and were setting up certain programmes and priorities in which they wanted widespread mass participation ? Was it that they were trying to give a new direction and perhaps a new goal to the mass energy which could be signified or channelized through people's participation in a constructive manner? Or was it to mobilise the resources of the local communities in programmes of area development in a sort of non-monetized manner to supplement the financial resources which could be mopped up through taxation and other fiscal measures?

We should do well to ponder over these and many other related questions so as to understand what this long-brandished approach of people's participation has been. Perhaps it is meant different things to different persons at different times or perhaps the role and significance of people's participation has been a mixture of all the questions and considerations suggested above and many more. To put it differently, people's participation is meant the positive response- participation and direct involvement of the common man through representation in the 'government programmes'. Participation must be understood in terms of Participation in:

a)         Decision making;
b)        Implementation of development programmes;
c)         Monitoring and Evaluation of the programmes; and
d)        Sharing the benefits of development."

The importance of people's participation can be assessed if we attempt to answer the questions like:

1). Why participation?
2). Who participates?
3). How to ensure participation?

Let us answer each of the above questions.
1). Why Participation? Participation in the context of development has two distinct interpretations. They are: a) participation as an input to development; and b). As a means of empowering the rural poor to play an effective role in rural development. Thus, participation is recognised as an intrinsic part of the process of development rather than merely facilitator. We need participation because it helps to increase the acceptability and utilisation of the services. It provides additional resources to a field continually facing resource scarcity as community is seen as an untapped resource base by which services can be extended particularly to meet the needs of the under-served. People's participation is essential for development because it helps in breaking down and replacing social, economic and political structures that are considered incompatible with development.

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2). Who Participates? This question is basically related to the stratified structure of rural society. When we examine people's participation in the context of rural development, we come across three categories of people who are involved in the participatory process, viz., a) the people or the masses who are deprived of the basic amenities and whose well being is to be developed; b) The group of people who have control over the accumulation and distribution of resources. This can be the landlords, the community leaders and the local elites and political leaders and, c) the government functionaries who are the agents of development.

The participation of anyone of these categories cannot take place in isolation as the developmental process involves all these groups. The question of 'who participates', again depends on the specific objectives of participation. For example, if the objective is only to organise a procession to the collector's office then the participation is limited to masses and their leaders who facilitate their participation. But for the overall achievement of development of a particular community, participation should come from all the groups in an active manner.

3).How to ensure participation? The answer how people participate depends on a number of factors. One crucial factor is the existing political, socio-economic system, the cultural values, and the way in which various developmental activities are carried out. Accordingly, how people participate also depends on the assumption on which the planners visualise the programmes. It has been argued that the 'solution to the problems of exploited people must ultimately come from the people themselves. After the people have become aware of the problems and have opted for changes, they need to be mobilised to bring about changes in the socio-economic structure and in the political structure which legitimates it: One such assumption is the poverty is the result of individual disadvantages and differences and the perpetuation of control by elites over the poor. Therefore, if we want to remove poverty, for example in the former case, there must be a provision for pieces of advise and material assistance, especially in terms of social services by the experts and elites to the poor. Here, the people's participation will be only at the recipient level. One of the radical assumptions is that poverty is the result of the existing socio-economic system which supports the dominance of the wealthy at the expense of the poor.

Therefore, in order to solve this problem, the solution must ultimately come from the people themselves. After the people have become aware of the problems and have opted for changes they need to be mobilised to bring about changes in the socio-economic structure and in the political structure which legitimates it. Here, participation is seen as a process where in people learn to change the existing system through definite action. The question of how to ensure participation can be better answered when we see the stages involved in the process of participation.

Process of People's Participation: The process of people's participation is based on three assumptions. They are:

1. The people as a community know, feel and accept their responsibility for their development.

2. The people should tap and develop their own resources to meet their needs. This includes, personnel and material resources, professional and traditional etc. This is so includes private and government endeavours, institutions and organisations, local provincial and national.

3. Primary focus is put by the people in their own problems, resources and action according to community priorities. Now, let us discuss the various stages involved in the process of people's participation.

Stages in the Process of People's Participation: Let us discuss the important stages which are involved in the process of people's participation.

1. Conscientisation: Conscientisation in a simple sense means critical awareness building. It is founded on the principle that all men are free and that its learners, even the most oppressed are capable of changing themselves and free themselves from any form of existence which is fatalistic or deterministic (Frere, Paulo is the one to whom the credit for evolving the concept must go). A critical awareness building is further based on a deep humanistic concern for people. This leads them to assess their needs from their own perspective rather than those of the powerful that have made the poor mere tools in their hands for their own profit and power. It believes that what the oppressed man of a slum or a village of India has to say should be communicated and listened to not only by the masses but by the elite as well. It believes that a person belonging to the oppressed class can facilitate this learning more than an outsider. Thus, Conscientisation is an awareness building education process through which human beings perceive, interpret, criticise, and finally transform their own environment. In the words of David Hilwood, 'Conscientisation is an awakening of consciousness, the development of a critical awareness of a person's own identity and situation, a reawakening of the capacity to analyse the cause and consequences of one's own situation and to act logically reflectively to transform that reality.

2. Organisation: The next step involved in the process of people's participation is organisation. Organisation precedes action. Organisation is also a process in which the people come together with common objectives of solving their own problems. In this process, they identify their needs or objectives and rank them accordingly to the priorities as all the needs cannot be met immediately. The means by which their needs can be easily met are also identified. The resources both available and required are identified. The type of action to be taken is also finalised. It is a process which provides for personal community integration and interaction. It therefore, entails the designing the appropriate organisational structure which is made of goals, tasks, resources, relationships:

3. Action: In the above analyses we have seen the stages that precede action in the process of people's participation . Taking a measure of action is the final stage in which the people are given a change to achieve what they want to. Action in the context of rural development can be broadly categorised into three components.

a). Effective utilisation of the available resources and services: Utilisation of available resources means making use of services given to the people. There are different schemes provided by the government for the rural sector. Very often these schemes are not brought to the knowledge of the people when the rural society is facing a particular problem. That can be easily solved if the voluntary organisations (VOs) help the people to avail of the schemes that are meant for solving such problems.

b). Demanding for the provision of more and better services: Demanding for better services is another form of action which the VOs can assist the people to do. For example, sanitation, supply of drink- ing water etc., may not be provided or inadequate in a community. On such occasions the VOS can initiate the people to demand for those provisions. The need for more demand can be easily brought to the attention of the government through various methods such as demonstrations, processions, strikes dialogues ete.

c). Creating better social structure: This should be the main role of the VOs activities. Because, the above two types of actions will bring only the immediate results and they cannot solve the problems once and for all. Thus, following the above two measures are like treating the symptoms of the disease and not the disease itself. The socio-economic conditions of the rural society are very pathetic even today, it is because a wide gap between haves and have-nots. Even the benefits that are supposed to reach the poor are always kept under the subjugation of rich and unable to rise against their exploitation. Therefore, unless this structure is changed and improved for the benefit of the underprivileged and the neglected groups, development cannot take place. The VOs thus, can play vital roles by helping the people to question such a structure and bring a change in the unjust social order. Usually such roles are played by the 'activist' groups. But this is one process and we are yet to see the recurrence of such changes on a large scale in our country.

Factors affecting people's participation: In the above analysis we have understood the meaning and the process of people's participation. Here, an attempt is made to reveal the factors affecting people's participation in a democratic country like India. The following factors are inhibiting people's participation in the development processes.

The coercive power of the propertied class whose aim is not to relieve poverty; rather the country to make sure that the incomes of the masses are kept low and social services restricted to them.
The complex relationship between the economic dependency of poor on rich and the heterogeneity of the poorer sections of Indian society.
The inbuilt bias of the local law and order machinery to maintain the status quo.
The lack of supportive legislation and also non-implementation of the existing social legislation enacted in favour of the poor.
A negative and repressive attitude of the lower echelons of the bureaucracy and misuse of legal and administrative power against the organiser of the poor.

Apart from the above factors the 'will' of the ruling elite or the social leadership is very important in the process of the development of the poor. I has been opined that the present programmes of poverty alleviation need to be complemented by group ventures of rural poor collective action by these sections. When the poor themselves become conscious, the objective of participative strategies for removal of poverty will be fulfilled.

References:

Arora, Dolly. (1994). 'From State Regulation to People's Participation: Case of Forest Management in India,' Economic and Political Weekly, March 19, 691-698.
Brown, L. D. & Ashman, Darcy. (1996). 'Participation, Social Capital and Inter sectoral Problem Solving: African and Asian Cases.' World Development, 24(9), 1467-1479.
Chambers, R. (1983). Rural Development: Putting the Last First. London: Longman.
Chambers, Robert. (1995). 'Paradigm Shift and the Practice of Participatory Research and Development.' In Nelson, Nici and Susan Wright (Eds.), Power and Participatory Development: Theory and Practice; (pp. 30-42). London: Intermediate Technology Publications.
Nelson, Nici & Wright, Susan (Eds.). (1995). Introduction. In Power and Participatory Development: Theory and Practice (pp. 1-29) London: Intermediate Technology Publications.
Oakley, Peter. (1991). Understanding Participation. Projects with People: The Practice of Participation in Rural Development (pp. 239-268). Geneva: ILO.
Oakley, Peter. (1994). 'People's Participation in Development: Reviewing the Balance Sheet: Save the Children Working Paper.
Tandon Rajesh. (1989). 'Where are the People/Community Participation in Health: New Delhi: PRIA.

Dr.D. Sreenivas Reddy,
Faculty, Dept. of Studies in Social Work, Vijayanagara Sri Krishnadevaraya University, Jnanasarovara Campus, PG Centre, Nandihalli, Sandur, Bellary District, Karnataka.

]]><![CDATA[Decentralisation in India - The Panchayati Raj - I]]>Mon, 06 Apr 2020 09:47:05 GMThttps://www.nirutapublications.org/social-work-blog/decentralisation-in-india-the-panchayati-raj-iFor many years India has worked on establishing a democratic decentralised system of local government with the intention of devolving political and administrative powers to the people. The system of local government is called Panchayati Raj, and it has existed for many decades. However, it has undergone several reforms - the latest of which took place in 1992 and resulted in a constitutional amendment act. The members of the local-governments in the Panchayati Raj system of 1992 have ended their first five-year term. With the evolution of the reforms in mind and the political intentions manifest, it is interesting to focus on the essential aspect of the local governments - peoples' involvement in local government and how they respond to the opportunity of running their own affairs. This chapter takes a close-up of popular participation in ~cal government in India. It reviews the evolution of India's system of local government, and, in order to illustrate some of the complexities concerning popular participation in local government, it presents the results of a specific case study . The study was carried out by the author in the state of Karnataka, in South India, in the summer of 1998. Kamataka was the first Indian state to introduce a system of decentralised government according to the 1992 amendment act. It was also the first state to implement the policy of one third of the seats being reserved for females in all local bodies.

As the discussion on political decentralisation is mainly concerned with citizens' involvement in local governments, the chapter begins with a review of the concept of popular participation in local government.

Popular Participation in Local Government
Petter Langsett writes that the main objectives of decentralisation strategies are " ... to build a more democratic government that is responsive and accountable to the public ... to introduce local choice into the delivery of civil services, fostering a sense of local ownership" [in Villadsen/Lubanga 1996, p.1S]. In other words, decentralisation, particularly that associated with devolution. is about providing people with an opportunity to influence the running of their own affairs. This requires a political system and public administration where autonomy and authority to plan, decide and manage is transferred from the central government to other institutions [Rondinelli 1983]. The transition from central government to province/district! Municipal management calls for a willingness at the top to devolve powers to the bottom - and enthusiasm from the bottom to utilise these new powers in the running of local affairs.

To achieve the objectives of democratic government one of the essential variables of decentralisation is people's own involvement in their government. In order to institutionalise the participation of citizens in the management of their own affairs, decentralisation of local government is necessary [Pateman 1970; Rondinelli 1983].

Local government provides an opportunity for political participation and expression, and, therefore, it has a pivotal role in a democratic system [Pateman 1970; Stoker and Batley 1991]. It can be argued that, by placing government closer to the people, policy makers become more responsive to the will and wishes of the citizenry. The reason is that locally elected representatives possess knowledge of their locality, and they ought to be more attentive towards local needs and wants than nationally elected representatives. This might also permit better communication between local leaders and the people to whom they are responsible. [King and Stoker 1996; Langsett in VilladseniLubanga 1996]. From the participation of representatives follows their accountability to the people for the policies and actions formulated and taken while in office. Local government is a forum for participation by the people-both for the electorate and the elected. For the electorate, among other things, it means electing representatives through universal suffrage. For the elected, it mainly signifies getting involved in the management of local affairs on behalf of the electorate. This chapter focuses on the participation of the people elected as representatives in local governments, because it is precisely these people who are given the opportunity to make decisions on behalf of other citizens.

Participation - by Whom?
It is important to specify who are the people having access to local governments, because "the people" are made up of individuals and groups with diverging goals and priorities, different resources, incomes, educational standards, social prestige and power [Dahl, 1963]. Lars Birgergard argues that "inequalities tend to prelude normal democratic processes, where one voice counts no more and no less than any other voice, and where majorities accommodate aspirations of minorities." [Birgergard 1990, p.8] As a consequence, it makes a considerable difference who are regarded as participants - in this case, in a local government.

The literature on participation is abundant, and various definitions of the concept exist. What most of the definitions have in common is that they recognise that participation means sharing or joining in something and empowerment through redistribution of power [Dahl 1965; Held 1996; The World Bank 1996]. 'Kirsten Westegaard' writes that "in the literature and in common use the concept usually refers to the participation of persons or groups who have been excluded from influence" [Westergaard 1986, p. 20]. Westergaard has adopted this thought in her own definition of popular participation: "collective efforts to increase and exercise control over resources on the part of groups and movements of those hitherto excluded from such control" [Westergaard 1986, p.2S]. The definition has been inspired by an early definition of UNRISD [1980], which, in line with Birgergard' s explanation, provides an argument for increasing popular participation by focusing on "groups and movements of those hitherto excluded from control". This is also the reason for the special attention paid to a particular group of people in society presented in a World Bank paper from 1992. Here, popular participation is described as "a process by which people, especially disadvantaged people, influence decisions that affect them" [Bhatnagar etal, 1992, annex 2].

Seen from a democratic perspective, excluded groups have a right to participate without being discriminated against [Held 1996; King and Stoker 1996]. And those who are, in fact, ostracised from democratic rights due to, for example, oppression and domination by other groups in society might only have possibilities of being "included" if they are provided with special opportunities. Besides, as Anne Philips argues, "those who have experienced inequality, marginality or exclusion are likely to be the best judges of what now needs to be done" [King and Stoker 1996, p.l18].

The fact that local government can be based on small constituencies could make it accessible to disadvantaged groups - ethnic minorities, lower castes or women. Local government could also be considered an instrument for mobilising female representation and participation in public/political life. One thought is that the division of labour between local and central government can be reflected in the association between women and local government - because the functions delegated to the local governments in many cases overlap with traditional areas of female concern. A considerable proportion of local government activity relates, for example, to the needs of children, education, health and 'social services for weaker groups in society, water supply and sanitation [King and Stoker 1996; Rondinelli 1983]. Hence, from this point of view, participation embracing particular groups in society can be asserted.

Nevertheless, in the process of favouring some groups in society and claiming that participation solely concerns them, other groups in society are accordingly excluded from the process of participation. This could be regarded as non-democratic. The definition of participation in the World Bank Paper mentioned earlier, was criticised for its particular concern for disadvantaged groups in society. The critics stated that " ... the concept of participation should not be limited just to disadvantaged people ... focusing on disadvantaged people results in a class biased definition" [Bhatnagar eta I., 1992 Annex 2]. King and Stoker sum up such reasoning by saying that, for a local government to be socially representative, it requires equality of opportunity to stand for election or, for that matter, taking part in any other political activities - regardless of the social group to which a person belongs [King and Stoker 1996].

Participation - in What?
Participation means different things in different situations, and some would argue that it has more importance in some situations than in others [Birgergard 1990]. Theorists of political science advocate that participation is of great importance in decision making, because it is in decisionmaking that democracy is exercised. Hence, when participation refers to the elected representatives of local governments, the most important aspect is decision-making [Pateman 1970; Huntington 1976; Held 1996; Stoker and King 1996]. Also, a crucial aspect of participation in relation to local government is the participant's [elected representatives'] control of financial resources [Parker 1995; Bennett 1990; Birgergard 1990]. Both concepts will be addressed be- low.

Decision-Making
David Held writes that"...it is highly significant that participation in decision making is much more extensive the more it is related to issues that directly affect people's lives, and the more those affected can be confident that their input into decision-making will actually count; that is, will be weighted equitably with others and will simply not be side-stepped or ignored by those who wield greater power" [Held 1996, p. 176].

Rekha Das
M.A. Institutional Development, NCG, Denmark.

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