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  Letter from Thomas John in India  
             
 

March 4, 2004

Dear Friends,

After being in the academic field for almost 33 years, now I am gifted with the opportunity to be a “companion” to the most deprived and oppressed sectors of Indian society through the Joining Hands Against Hunger (JHAH) of the Presbyterian Hunger Program of the PC(USA). I am having an extremely challenging and rewarding experience of my life for which I am grateful to God and also the PHP. Betty and I are also grateful for the presence of Jill Wason and Francey Wattman, who serve in Kerala as PC(USA) Young Adult Volunteers. I am the coordinator of the Young Adult Volunteer program in south India.

I also serve as companionship facilitator for “Chethana,” a network of 18 grassroot organizations that take up the specific issues of small and marginal farmers, dalits and tribal, women, and traditional occupational groups mainly living in the southern region of India. It is also my responsibility to connect Chethana to a network of churches and people in the Sacramento Presbytery in the United States. “Chethana” means life or the “dynamic force of life.” Chethana confronts many death-dealing forces that degrade the earth (land/nature), the very basis of our life, alienate and displace people from land, deprive them of their very means of livelihood and sustenance, affect their food security, and violate their right to live with dignity as human beings.

Below is a story, a case study, that highlights the plight of Dalit women.

I am Lakshmi: My story

I am Lakshmi. My name is that of the goddess of prosperity, yet I suffer due to all sorts of deprivations. My children, Raju and Parvathi, are sleeping now, but I can see channels of tears on their faces, for they fell asleep crying for Coca Cola. I could give them only Kanji (rice with water) for dinner.

My body aches from a day of hard labor of carrying clay bricks for burning. My soul pangs as I begin to think of all my lost dreams of childhood and youth, of having a small home and a loving husband, food to eat, and clean surroundings in which to live. Today, I do not see any future for my family or myself. My existence hangs between life and death.

As I begin to drift off to sleep and to dream of the beautiful things of life that I have seen on the TV screen at the roadside shop, I am awakened by shouting and screaming. The neighbor, Raghu, is beating his wife, Shanti. He must be very drunk. This is the plight of most women in our village. Yes, now I hear the staggering footsteps of my own husband, Sasi, and his cursing and grumbling. He often comes home drunk. I am afraid of facing him when he is in this state.

 
             
 

"There are times when I think of ending my life. What is the point of living like this? I am a woman; I am a Dalit; I am a casual laborer, bound by destiny to suffer."

  Sasi goes to a neighboring town for work. He does not get work every day. If he could get work for 90 days a year, we would be happy. But that does not always happen. While he gets 75 rupees ($1.65) a day, I get only 25 rupees (55 cents) for the same kind of work, simply because I am a woman. With this meager income, we try to make both ends meet. However, he spends almost two-thirds of his wages on food for himself and arrack, a country-made liquor, while the 25 rupees that I earn is spent completely on the family.  
             
 

My work does not end when I come home. I have to buy rice, get firewood for fuel, cook food, and take care of the children. I must walk half a kilometer to get clean water. There are times when I think of ending my life. What is the point of living like this? I am a woman; I am a Dalit; I am a casual laborer, bound by destiny to suffer.

We are Dalits, the lowest strata of Indian society. We all live on the periphery of the village, without land or any other means of living except to work as casual laborers for those who have land. Even farm labor is becoming scarce because of industrialization. The higher caste people—those who own land—prefer to cultivate cash crops, which are more lucrative and labor saving. Lands that once grew rice, millets, pulses, and a variety of vegetables, now mainly grow cotton, sugar cane, and other such cash crops.

Our parents got their wages in the form of food produce, so we did not go hungry. Nowadays, we get cash. However, the landowners also run the shops from where we buy rice and other provisions; the person who gives money with the right hand takes it away with the left. The shops also sell arrack and Coca Cola. Our children want Coke when we do not even have clean drinking water.

I love Sasi, but I hate him too. I know why he is drinking; it is too painful to be aware of one’s low caste status, to always suffer humiliation from the higher caste people, to work for low wages and not to be able to bargain for a better wages. It is too agonizing to realize that nothing can be done to improve one’s social and economic status. When Sasi comes home from work, what awaits him except empty pots, sad and grumbling children, and my tired and emaciated body? I have no way of letting him know that there is a soul and loving heart within my own body.

But shouldn’t he know that I am also a human being, that I too have lost dreams and that my soul and body ache? I cannot tolerate this patriarchal insensitivity. I detest his sexual advances in his inebriated state. And how can there be a sexual life in a one-room crowded hut with children around, very little privacy and a life situation where one is still hungry and thirsty both for food and love? But I am equally torn by my responsibility as a wife. Who else will give him love?

Almost half of our men have migrated to the cities to seek employment. The city is a whore that attracts our men, offering them occasional work. Some of the men will find new women and never return to their wives. Others send money home, though they spend most of it first on prostitutes and alcohol. The men often prefer the city, where they have freedom to live anonymously without any genuine ties. Occasionally, they may visit the village and their homes, but their wives otherwise care for their families alone.

Thomas John

 
             
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