All through the past 14 years of work in the sector, I saw Fellowship Programs (FP) very closely. I remained a staunch supporter of Fellowship Programs both as an insider that is when I worked in an organisation that provided fellowship as well as an outsider that is as part of a donor organisation. I would not go into the details of why we need FPs as there are umpteen discussions around it. If any of my readers want to pick my brain on the subject, I am game! But here in this piece, I would rather focus on fellowships to develop people's organisations. Now here I am taking the proverbial big leap of faith (if you would like) and actually saying that people's organisations are important to sustain empowerment. And yes I am saying that people's collectives are the long term answers to the "white elephants in their old age" called NGOs. Let me not get carried away here. Lets talk about Fellowship Programs.
In this write up I will focus on sangathans (people's organisations) as I had the opportunity of working directly with these groups from time to time and then move on to intermediary organisations, the ones that support fellowship programs. I must mention here that I gained greater insight into the program after I created a bit of distance rather than when I was into it. As they say distance makes you to become romantic again about your first love. One disclaimer though, all my information is dated much like all my information on my first love.
Lets first talk about “Fellowship support for creating a movement" as some people call it. I would call it fellowship support for facilitating people’s organization (sangathan). I interacted with a range of them. My experience says that an organised community can support activities of the sangathan such as regular and annual/bi-annual meetings, training in various forms, rallies/sit-on protests but it can not support the middle class activists, who in turn is needed as the mainstream governance funcctions are created in a way that a skilled intermediary becomes essential. This means whereas the sangathan sustains itself at the village level, the central activities can not be supported by the community fully, as the area of operation grows. Especially if the activist demands more than daily wages.
This brings me to the end of today's piece. Yes, I know I did not cover fellowship support for new/path-breaking ideas but then I could not fit it into today's discussion. Let that be another day...another time..
In this write up I will focus on sangathans (people's organisations) as I had the opportunity of working directly with these groups from time to time and then move on to intermediary organisations, the ones that support fellowship programs. I must mention here that I gained greater insight into the program after I created a bit of distance rather than when I was into it. As they say distance makes you to become romantic again about your first love. One disclaimer though, all my information is dated much like all my information on my first love.
Lets first talk about “Fellowship support for creating a movement" as some people call it. I would call it fellowship support for facilitating people’s organization (sangathan). I interacted with a range of them. My experience says that an organised community can support activities of the sangathan such as regular and annual/bi-annual meetings, training in various forms, rallies/sit-on protests but it can not support the middle class activists, who in turn is needed as the mainstream governance funcctions are created in a way that a skilled intermediary becomes essential. This means whereas the sangathan sustains itself at the village level, the central activities can not be supported by the community fully, as the area of operation grows. Especially if the activist demands more than daily wages.
Lets look at how Kashtakari
Sanghatna (KS) of Dahanu, Maharastra has survived since 1975 without
institutional donor support. KS had a constant influx of central pool of middle
class activists. Some people including the founder members have stayed forever
whereas many other highly qualified people came and served the sangathan for
various periods of time and moved on. These middle class activists were paid
minimum wages by the sangathan. Something that one can also see in MKSS,
Rajasthan. The sangathan members (mostly tribals) pay a yearly subscription.
They also contribute money to the sangathan funds when they achieve a
collective major victory that brings monetary benefit to them. For example,
gaining back a piece of land from the illegal landlord. At the same time, the
middle class activists also take up short term assignments and put their
part/whole of their incomes in the sangathan funds. These are highly motivated
people. KS comes very close to being a people's institution that supports
itself. Kashtakari Sanghatna is a highly politically conscious structure. Its understanding/agenda
gets richer by the point of view/ information brought in by the middle class
activists but it does not get influenced by the flavor of the day.
The second example I would
bring in is Sarvahara-Jan-Andolan. This is one of my most favorite
sangathans because of the elaborate structure that it has put in
place. It supports 50% of its central activities by raising funds by various
other means including raising funds from supporters in Mumbai. It is a highly
structured sangathan that works in three tiers. Every year they take up an
issue for internal churning and strategy building. This topic is then discussed
in each village, distilled and taken to the next level. Except one Marathi
activist from Mumbai, all the others are local. They literally developed with
the sangathan. The time that I am talking about, they had fellowship support
for about 10 activists from an intermediary organisation. SJA receive regular
support from students and teachers of SNDT and TISS. I wish this never end and
more individuals support this effort to reclaim dignity of Katkari tribes.
The third example is Adivasi
Mukti Sangathan, Sendhwa. Except one middle class activist and some
office administrative expenses, almost everything was supported by
the sangathan itself. The other activists were supported in kind by sangathan
members.
I am of the firm opinion that
in this type of work, limited support for the middle class activist should be
the only thing for which support should be accepted from and intermediary
organisation but anything beyond that is “funding” in its true sense and it
comes with all its cons. Otherwise, the "NGO-ization" that is feared
much by these sangathans, is almost complete.
2.
I would now talk about intermediary organizations (NGOs) involved in long term
fellowship supprot. I would take example of two organisations. One of them is a
well-known fellowship support NGO in which I have worked for a long time and I
can claim to know it quite well. For everyone's benefit lets call this NGO,
"S".
Firstly, S' fellows in general
are highly dependent on it. While working
in the organisation, I defended that this is good as the fellows do
not have to worry about raising funds but not anymore. S fellows’ dependency on
the organisation make them highly vulnerable to changes in this organisation,
called S. These changes ranged from changes in policies on how one sangathan
would be supported and as what entity to the shift in ideological position,
which at one point in time changed like the flavor of the month.
Secondly, the absence of clear
articulation of what the intermediary organization as well as the fellow would
do, the organization S, could virtually present anything as success. Whether it
was by default or by design was very difficult to judge by an outsider. And
then there was the magic of collation. For example, 104 fellows working in 2000
villages could produce 20,000 some or the other benefit. Who cared whether it
was only 10 per village and some of the villages were as tiny as 20 families in
all!! To call the bluff, one had to be privy to 41 plan of action every year
and check 41 reports at the end of the year to be able to come to a conclusion
regarding this. Not too difficult to make sure no one gets too interested in
checking all of them.
Thirdly, here are huge scopes
of unprofessional dealings. Fellowships could be terminated and continued on
the basis of personal rapport, if it is not clearly mentioned in the policy why
and how will a fellowship be terminated. And this brings me to the next point..
A strong board can make a
heaven and hell difference in this kind of organisation. I had the good fortune
of supporting an intermediary organisation that had a strong board which kept
the organisation true to its mission. I never envied the Executive Director's
role as he had a tough time negotiating the thin line he was given to walk on
but the board members were around, nevertheless.
Finally, one can debate whether
assuming the character of an NGO necessarily translate into de-politicization.
After all de-politicization was the greatest fear. The fear was to turn into a
paper tiger. I would like to believe that it did not happen in the case of a
wonderful organisation in Chhattisgarh wherein 4 ex-fellowship holoders came
together to form an organisation. With the income tax norms in place that every
fellow who is receiving anything other than a personal fellowship would have to
register under 12A. Almost all the S's fellow-groups had to be registered as
societies. They would have to go through audits and prepare annual
reports. I then do not see the resistance to access funding for specific
issues. On the other hand, as an intermediate organization is funded on the
basis of its fellows' work, if the former penalizes a fellow group for
accessing funds from some other source for specific issues, the real intention
becomes a matter of suspect.
3.
I would still uphold the need of FP for building/strengthening civil society,
especially in regions where civil society almost does not exist as well as
around issues that need support but so far received almost no attention from
civil society. FPs, however, should only be supported when they are short term
and consists of fellowships only. Funding will always come with the vision
(read, whims and fancies) of the donor, be it an intermediary or the real big
ones.
I am aware of the dilemma of an intermediary organisation as 3 years seem to be
little time to build capability of a fellow to become independent. This is
especially so when the fellow comes from a severely socially marginalized
section, but the cons are too many when there is no specific period for
availability of the funding.
4. From my experience I would
suggest everyone who is trying to support an intermediary organisation
dispensing fellowship support to ensure the following:
i.
Presence of a strong Board and a clearly articulated vision behind the FP by
the Board.
ii.
Presence of a team (not one person) that has been involved in the issue that is
being proposed as the central issue for the FP. Absence of “field work” by the
organization per say should not be a deterring criteria. Please look at the
fields of those involved as fellows and assess if these can be used as training
grounds on the chosen issue.
iii.
Presence of clear guideline for induction and termination of a Fellowship.
iv.
Presence of a clear guideline for mentoring. Mapping the growth of each fellow.
v.
Lastly, I really can not no-give this piece of advise, Indian donors should try
to reach out to as many small partners as possible using bigger groups as
hand-holding partners, if need be rather than routing the money through them
for a definite period with a focused aim of strengthening governance in civil
society.
This brings me to the end of today's piece. Yes, I know I did not cover fellowship support for new/path-breaking ideas but then I could not fit it into today's discussion. Let that be another day...another time..
From Ashok Sircar: I read your blog. Several thoughts come to my mind
ReplyDelete1. In political Science, there is a well known concept called Democratic Government and Democratic Society (Alex Toqueville). Democratic government is characterized by popularly elected government, regularity of elections, free and fair elections, etc. Democratic Society means democracy in social, political and economic institutions, universal citizenship based on social equality, and democratic social practices, including free voice, free media, etc. Your point about Sanghathans is about enhancing that democratic space that make the society more democratic. When social formations can raise collective voice, function institutionally in a democratic manner, it adds to deepening and widening of democracy.
2. Social formations, like trade unions, cooperatives, associations, Societies, community organizations that run on membership base and membership capital fulfills the first conditions of institutional and societal democracy. However, member run institutions can also be working with limited functional democracy. The simple question to ask, "Is there a collective leadership developing?" or "is the functioning of the organisation transparent?"
3. NGOs are part of the private sector. Typically a private sector is a term used in economic space to refer to private economic institutions... I am refering to private sector in a social sense, where private will and wisdom of a few persons to serve the society in some way is the primary motive. This social private sector is very much a part of what is known as civil society. There is a tendency these days to equate civil society with NGOs and that I find is dangerous. Its dangerous because not only it narrows the ranges of civil society formations, but more importantly it dilutes the functions and roles of civil society. Civil Society as developed in the west refers to social practices based on individual and collective citizenship, that entails individual and public morality, individual lawful behaviour, communal lawful behaviour, belief and participation in public goods, and ensure civility and civil rights. NGOs are a tiny part of that.
Continued from Ashok Sircar:
ReplyDelete4. One critical difference, in my view between Sanstha and Sanghathans is that sanghathans typically perform the "constant vigil" role that is fundamentally needed to deepen and widen democracy, and individual and collective empowerment is a subset of that intrinsic political and social goal, sansthas typically contribute to deepen and widen the civility of the society, and perform essentially a civil role. The case of empowerment from the NGO perspectives is centrally about making a person or collective take charge of their life in a civil sense, not in a political sense.
5. An illustration would perhaps help, A person who knows English is more empowered than a person who knows only Bangla. Similarly a person is more empowered if one knows computer and internet than who does not. Or a person is more empowered if she knows how to make this or do this or that, feel this or that, perform this or that. All these refer to capabilities-capacities-skills-knowledge-assets-etc. Two things are missing here: a) Does that improve his ethics/morality/attitude/behaviour/ or normative standards, and b) Is he able to question power, authority, in-equity, wants to engage in the domain of power? This last two goes into a different domain. Ethical aspects still continue to improve civility, but questioning power, authority, raise voice against in-equity, deprivation, discrimination, and seeking re-organization of power is where it enters political domain. The Sanstha can come maximum to the level of civility, but sanghathans are typically for the latter. However, they can not succeed much unless civil aspects are inbuilt into the political.
6. I must say that both are needed for a better society. Its not perhaps useful to think that only one is needed other is not. Future societies shall need both.
7. The last thing I want to say is that I am seeing at least two grave problems among NGOs. a) They are increasingly living with borrowed wisdom, and b) they are increasingly getting closer to state and the market, and thereby in fact loosing their fundamental civil character. I am sure you got the hint, we can discuss later.
a quote that I like from Marx,
" Knowledge occurs when suffering humanity reflects and when thinking humanity suffers"
Warmly, Ashokda
From Ishteyaque Ahmed: hanks Nayana for the well articulated piece. I am in agreement almost completely. One thing I struggled all time while working at S, was "what should be the role of the handholding organisation in deciding the stand of sangathans on any issues and their programmes?" This was never articulated in writing. Most of the times S was dictating the sangathans and the "push" factor was quite strong. What I always felt that this is in complete conflict with the whole concept of peoples' sangathans where the people themselves are not in the position of deciding and pursuing their agendas and plan of actions. In the later part of my work even the ideological over-powering exercises were imposed without taking the sangathans into confidence and there were resistance from within an outside the organisation. The resistance was removed through cheap game plans. I know such things are not very uncommon among NGOs and peoples' organisations as well but an organisation like S has the potential to create a new value system and an environment of a comprehensive democratisation and at the same time to destroy peoples movements. Therefore they carry a lot of responsibilities over their shoulders.
ReplyDeleteFrom Shipra Jha: very valid points and great analysis, Nayana...glad you have put down so well what all of us have felt all these years especially when associated with "S".....
ReplyDelete