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CONFERENCE
Howard Jones
International and Rural Development Department
University of Reading
j.h.m.jones@reading.ac.uk
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Howard Jones
International and Rural Development Department
University of Reading
Background
The presentation is based on an analysis of livelihood diversificationi and
informal finance with respect to a village (Chandrapur) in Dungarpur District,
Rajasthan. The particular focus is on three groups in the village having the most
marginal livelihoods, and the financing of such livelihoods from a village
moneylender.
The majority population in Dungarpur belongs to the Bhil tribe who inhabit dispersed
settlements (pals) across the district. In contrast, Chandrapur is a nucleated village
inhabited by Hindus and Jainsii, but also having a dispersed Bhil population living
within its land boundaries. Chandrapur is typical of nucleated settlements which act as
trading and service centres for the surrounding tribal hinterland in the district.
Chandrapur village
Over a 25 year period (1976/77 to 2001/02) the number of households with at
least one member resident in the village has increased from 134 to 244. At the same
time the number of households migrating away from the village, but retaining rights
to land and/or property in the village has increased from 3 to 44.
There has also been an increase in in-migration to the village, mainly through officials
posted to the village to work in the various Government Departmentsiii, and many of
whom commute from the district town (37 out of 53). There has been a smaller in-
migration of people to set up businesses in the village (e.g. a private primary school)
or for wage employment.
The village is like a mini-town with a busy bazaar area, mainly comprising of Jain run
shops (25 of the 30 shops), and a host of government departments. A public sector
commercial bank branch has been established in the village since 1983 (Jones, 1994).
Many of the Jain shopkeepers also work as village moneylendersiv providing credit on
the basis of jewellery, usually silver, left with the shopkeeper.
Marginality
There are 11 castes represented in the village, along with the Jains and the
Bhilsv. This presentation concentrates on the livelihoods and use of informal credit for
what are probably the three most marginal groups in the village: the tribal Bhil, and
the low caste Jogi (Mendicant) and Bhangi (Sweeper). Although the Bhil and the
Jogi are not marginal in terms of size of population, forming 41% and 12%
respectively of resident households, as with the Bhangi they are marginal in other
important respects.
For all three groups there is a physical marginality. The Bhil households (101 in
01/02) are dispersed over a large area quite separate from the nucleated part of the
village. The Jogi households (28 in 01/02) are largely just outside the old village
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walls, between the nucleated part of the village and the Bhil households. The Bhangi
households (6 in 01/02) are also sited outside the village walls.
There is also a clear economic marginality for the majority of households in these
three groups. Cultivated land holdings, for the Bhil and Jogi households, are
particularly small, especially for irrigated land. The Bhangi households own no
cultivable land. Regular jobs are few and far between, and high proportions of the
Bhil and Jogi households are officially classified as below the poverty line (BPL):
61% and 46% respectively.
There is also a social and ritual marginality. Footnote (iii) shows the caste hierarchy,
as well as the castes represented in the village. The Bhangi are Scheduled Caste (ST)
whose traditional work of cleaning places them at the bottom this hierarchy. In census
records the Jogis are described as low caste mendicants, who provide certain funeral
rites for the Bhils. The tribal Bhils have long been regarded with some derision by the
higher caste groups and Jains in the area. Nowadays, with the growing political clout
of the Bhils such distain is rather more muted.
The marginality of the majority population in these three groups is also expressed in
other ways. For example in education, and from a very early age. Forty-two percent of
the boys in a private primary school in the village are tribal Bhil compared to 87 per
cent for the Government primary school. The proportions for tribal girls in these two
schools are 46 per cent and 100 per cent respectively. However, the rest of this
presentation concentrates on economic marginalities, particularly in relation to
livelihood diversification and moneylender credit.
Livelihoods in 1976/77
In the 1970s the livelihood activities for the majority of households in
Chandrapur formed a complex and for some, ever changing mixture of activities.
Households engaged in multiple livelihood activities both locationally (inside and to
varying degrees outside the village) and sectorally (primary, secondary and tertiary).
Occupation and work patterns were far more complex than those depicted in local
census records, especially for women in the village.
For land owning households (90% of total households) per household cultivated land
holdings in 1976/77 were very small indeed: just 0.12H for irrigated land and 0.95H
for un-irrigated land, and this formed, and still forms an ever powerful push factor for
livelihood diversification (Bhalla, 2002). Since that time, what is interesting is not so
much the general push for livelihood diversification, but the distinctiveness of the
particular livelihood pathways taken by different groups of households in the village.
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This we now examine for the Bhil, the Jogi and the Bhangi households, to see any
changes in the marginality of their livelihoods over this period of time.
For the three groups under discussion it is striking that no households have anyone
working in the Middle East, and that for the Jogi and the Bhil there have been
substantial increases in the proportions of households with at least one member
working in other States and in a metropolitan city. In great contrast the Bhangi
households continue to derive their livelihoods within the village and for some
households in the District town also.
With respect to the type of livelihood activity nearly half of the caste households are
involved, to some degree, with their traditional caste work in 2001/02. However, for
the Jogi households the proportion is much lower (4%), perhaps one reason being
that poor monsoon rains have adversely affected the traditional grain payments for
such services. Conversely, just over two-thirds of the Bhangi households continue
with their traditional caste work.
The following data are based on the daily lending records of a Jain moneylender in
the village. If access can be gained to the suppliers of informal finance then this can
tell us a great deal about the financial service needs of those leading marginal
livelihoods. Such information can tell us:
• 95% of loans going to the three groups we have identified previously: the
Bhils, the Jogi and the Bhangi
• By far the most important client group: the tribal Bhils with over 90% of all
loans taken during the 12 months
• Only 16% of the loans are for clients within the village
• 84% of loans are to mainly tribal clients in the surrounding Bhil pals
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No of % of No of % of
loans loans loans loans
1. Life Cycle 5. Travel
birth 5 1.5 local 2 0.6
haircutting ceremony 1 0.3 non-local 53 15.5
marriage 40 11.7
death 10 2.9 6. Agriculture
4. Business
shop goods 1 0.3
raw materials 5 1.5
cart for band 1 0.3
buy/selling livestock 1 0.3
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• The table shows a great range and diversity of financial service needs for those
with marginal livelihoods.
• Some of these purposes relate directly to livelihoods: e.g. agriculture, business
• Some loans are to facilitate livelihoods e.g. loans for non-local travel used to
finance migration to Gujarat and Mumbai, loans to try and secure employment
and for education
• Loans are also taken to keep a roof over ones head i.e. loans to construct and
repair houses
• The precarious nature of livelihoods at the margins is shown by the high % of
loans needed to finance food consumption and medical expenses
• Some loans show interactions with parts of the financial services sector e.g
loans to repay other informal loans, loans to finance the provision of informal
credit, loans to repay bank loan instalments.
* In 1988/89 I did not record whether loans for grain were for food consumption or for
sowing. The food % for this year is likely to also include some loans to purchase seeds for
sowing.
References
Census of India, (1981) District Census Handbook, Dungarpur District, Parts X111-A
and B.
Jones, H., Williams, M., Thorat, Y. and A. Thorat (2003) “Attitudes of Rural Branch
Managers in Madhya Pradesh, India, toward Their Role as Providers of Financial
Services to the Poor”, Journal of Microfinance, Vol.5 No.2, pp.139-167.
i
The work on livelihood diversification in the village was conducted as part of a much larger ODI
managed study of livelihood diversification in South Asia: ODI Livelihoods Options Study;
www.livelihoodoptions.info
ii
Although the Jains are a religious group rather than a caste as such, they nonetheless interact with the
Hindu castes around them “as part of a hierarchy of interaction and attribution” Carrithers and
Humphrey, 1991:9.
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iii
The Departments and number of staff employed: Cooperative (3), Auyurvedic Hospital (4), Primary
Health Centre (9), Veterinary Hospital (4), Telephone Exchange (2), Bank (3), Police post (5), Forest
Nursery (6), Middle School (14), Upper Primary School (7), Government Primary School (2),
Panchayat (2) and Patwari (1): a total of 62 of whom 53 were “outsiders” and 9 were from village
families.
iv
The term moneylender is used in this paper, though strictly speaking such individuals are
pawnbrokers, providing loans on the basis of jewellery deposited as collateral.
v
The castes and Jains represented in the village with their traditional occupations are
listed below:
vi
In some cases the location of work in Gujarat, a neighbouring state, was physically nearer the village
compared to some of the other districts in Rajasthan.
vii
The rather ungainly term “non-resident” households refers to households which no member residing
in the village but which nonetheless retain rights to land and/or property in the village.
viii
Apart from the Bhangi no other caste groups would be able to drink tea made by the Jogi in the
village.