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
Mani Gill, 28, from Punjab’s Faridkot district has an MBA and works in the corporate sector. She's a volunteer with a youth-run platform that helps create awareness about farmers’ issues on social media. “We try to bring forth issues that farmers face every day,” she says. 4/n
“I came because farmers need support from youth. People are here regardless of their caste, class, and culture” says 24-year-old Komalpreet from Kot Kapura village in Faridkot. She came to the Singhu border on December 24 and volunteers with a youth-run platform. 5/n
Sajahmeet (right) and Gurleen have been participating at different farmers’ protest sites since Dec 15. “It was very difficult to remain at home knowing that they needed more people at the protests. We go wherever the help is required,” says the 28-year-old from Patiala. 6/n
“The govt. is pretending that these laws are good for farmers, but they are not. It is exploiting us, if not, they would have given us an assurance of MSP in writing. We cannot trust our govt.” says Harsh Kaur (extreme right) who holds a BA in Journalism. 7/n
“Women are going to be the worst sufferers of the new farm laws. Though very much involved in agriculture, they do not have decision-making powers. The changes in the Essential Commodities Act will create a lack of food and women will face the brunt of it,” says Mariam Dhawale
Resham and Beant Kaur, who are among the protestors at Delhi's borders, emphasise that the farm laws will impact the livelihoods and food security of innumerable households of farm labourers, like their own family. 9/n
On Jan 11, the Chief Justice of India passed an order putting the 3 farm laws on hold, said that women and the elderly must be ‘persuaded’ to go back from the protest sites. But the fallout of these laws concerns and impacts women (the elderly) too. And they are protesting [fin]
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
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
“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.