Once a sweeper with the BMC, Balappa Dhotre prefers to call himself a ‘karigar’– he has been chiselling stone grinders for decades, sitting on Mumbai's streets – though there are few takers now for his chutney crushers.
[Photo Thread]
At the corners of busy suburban roads, he sets up ‘shop'. His customers are mainly people who can not afford an electric grinder, or want to showcase the old-style mortar-pestle in their homes, or prefer the taste the stone gives to food. 2/n
Balappa brought along to the big city his father’s and grandfather’s auzaar (implements) to make the grinders. The only raw material he needed is the black stone. He procures it from the city’s construction sites. 3/n
When they first came to Mumbai, Balappa's wife Nagubai (left, with their son Ashok, his wife Kajal, and their kids) went with him to sell the mortar-pestles. Over time, the demand for the stone grinders started falling. He began work odd jobs on film sets. 4/n
He stayed in Lower Parel, Bandra, Andheri – depending on where his work would take him. He retired from the BMC as a sweeper in 2011, but he prefers to describe himself as a ‘karigar’, a craftsman. The stone-work has for long been his family occupation. 5/n
He continues to make stone grinders even though there the number of buyers keeps dwindling. “My father and grandfather used to do it; this is who I am,” he says. Adds Nagubai, "He likes to do this, and even I like it that the boodha [old man] is [still] doing some work." [fin]
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Women are central to agriculture in India, and many of them – young and old, across class and caste lines – are present and resolute at the #FarmersProtests sites around Delhi. A photo thread this #MahilaKisanDiwas
Bimla Devi (in red shawls), 62, with her sister Savitri (60) reached the #SinghuBorder on Dec. 20 to tell the media that her brothers and sons protesting there are not terrorists. "I started crying seeing how the media was talking about my sons.” 2/n
Vishavjot Grewal’s family owns 30 acres of land in Pamal village of Ludhiana district, where they mainly cultivate wheat, paddy, and potatoes. “We want the reversal of these [farm] laws,” says the 23-year-old, who came with relatives to Singhu in a mini-van on December 22. 3/n
She paused, exasperated by the mid-day sun in Vizianagaram. But remained bent over. She knew she would resume work in moments – in that very posture.
Working in the same cashew fields were 2 other groups of women from her village. All were bent over. 5/n
‘Manual’ planting, sowing and weeding involve a great deal of time spent in painful postures. Agricultural tasks show a strong gender divide. Women are barred from ploughing. But they almost exclusively do the transplanting, weeding, harvesting, threshing and post-harvest work.
Most of these activities mean a lot of bending and squatting. In Nuapada in Odisha, the rain did not stop this woman from weeding. Besides, many of the tools and implements used were not designed for the comfort of women. 7/n
On #WomenFarmersDay, a photo story on the incredible hard yards that women put in each day in agriculture.
The landowner here in Anantapur is standing tall while the row of 9 women workers doubled over, are doing transplantation work on his field. 📷@PSainath_org | 1/n
He said he paid them Rs. 40 a day. The women, all landless workers from Rayagada, Odisha said it was Rs. 25. It is a typical case of visible work, invisible women. In India, even women from landed families have no rights to the land. 2/n
These 2 young girls in the field in Anantapur, AP, are hunting for pests. It’s about all the paid work there is in their village. They get Rs.10 for every kg of red hairy caterpillars from the landowners. This means they have to catch over a thousand to make that much 3/n
“I call them Palenki, Iddi, Bori, Lingi...they are the names of our goddesses,” says 80-old-year Gantala Gori. In villages near the Amrabad Tiger Reserve in Telangana, the indigenous Poda Thurupu cattle are a farmers' precious resource. [Photo thread]
The cattle have spots, people here call them 'Poda Thurupu' – in Telugu, 'poda' means spot and 'thurupu' mean the East. The Poda Thurupu are of great help to small and marginal farmers who cannot afford tractors and other farm machinery. 2/n
Women don’t usually herd or trade cattle in the communities here, but look after them when the animals are kept in the sheds at home. At times, if the cattle are taken to nearby forests, the women accompany their husbands and stay there in temporary huts. 3/n
In western Odisha's bauxite-rich Niyamgiri mountains, the sole home of the state's Dongria Kondh tribe, the mountains, streams, and forests are integrated into the community's lives and cultural traditions.
Western Odisha's bauxite-rich Niyamgiri mountains are the sole home of the state's Dongria Kondh Adivasis.
📷@puruthakur
Weddings are simple and intimate events, with communities coming together to share tasks. Here, youth from neighbouring villages are on their way to a wedding ceremony to play the dhap, a popular local instrument.