Thursday, 30 June 2022

Anthropology in India by Dr. Vijay Prakash Shatma

ABOUT THE BOOK

 Even after the completion of 100 years of anthropology teaching, research and application there still exists ignorance in the minds of the majority of Indian students about this subject. The essays in this compelling collection are mandatory reading for everyone especially social and human science specialists. The reading materials are arranged in a sequence of 12 chapters for the convenience of readers.   This book is an outcome of the author’s sincere effort in presenting this introductory volume to the student readers to help them understand the subject, this book is a ready reckoner for beginners in anthropology/sociology/social work at the master’s level of Indian Universities and also for those interested in development.



 

Wednesday, 2 June 2021

 

Understanding Dr. Vijay Prakash Sharma  and his contributions to Socio-cultural Anthropology, Social work, Rural Development, and Rural Health

(PUBLISHED BY SECRETARY, VAIDYAS-INDIA 2021)

Early upbringing – 

Vijay was born to a landlord (Maga Brahmin) family at Khaira village under Kutumba police station of  Aurangabad subdivision of Gaya district in Bihar.  He was the eldest son of his father and socialized in an extended joint family with fifty members living in a huge house and eating food prepared on one hearth. His grandparents were Sanskrit scholars, practicing Ayurveda, astrology, and sun-worshipping. He enjoyed a Jamindaari of seven villages bestowed on his forefather by the royal court of Mali state. His Grandfather Pandit Kamlapati Vaidya was vishak siromani from Dhaka Medical college passed in 1922 and established an Ayurvedic Centre Srikrishna Aushdhaalay” manufacturing Medicines on a commercial scale at village Satbarwa in Palamu district and providing free treatment to tribal brethren.

 Vijay did his primary schooling at Satbarwa and then upper class at Ranchi where his father was posted in central service. Again Vijay returned to his village Khaira and completed middle and high school from an English school at Hariharganj, Aurangabaad. 

He passed  Matriculation in 1966 from Bihar school secondary examination board. In this school time, Vijay also passed DHARM RATNA and DHARM VISHARAD exams conducted by ARYA HINDU DHARM SEVASHANGH  of  New Delhi and become ritual and religious expert of SANATAN (Hindu) Dharma. He was trained in the intricacies of KARMKAAND (SACRED RITUALS) at his home with staunch vegetarianism. Young Vijay was exposed to Vaishnava ascetics at Ayodhya in 1964 while he was in class tenth.

In Ayodhya, Sri Mahanth Sitaram Sharan Jee of Lakshman Kila  bestowed on him VYASPITH for a day to conduct religious discourse in presence of 1000 devotees which he did to the complete satisfaction of Swaamijee and was declared a RAAMAAYANI (storyteller of Rama). His family owned vast cultivable land and forest at three different localities and Vijay uses to supervise agricultural work at these locations from early childhood. There was no primary school nearby area of his village so Vijay donated two acres of his land for the construction of a school and approached the government of Bihar for sanction of a primary school in his village and started the school, which is now upgraded to middle-level education. This was his first venture in social work while he was in high school.  From here Vijay entered into active social work that is continued even today. The virtue and righteousness were inculcated in his personality during early childhood training which provided him a rock base for life’s journey.

Vijay graduated from Ranchi college and did masters in Anthropology from Ranchi University and was actively engaged in art and cultural activities as Secretary of Music and Art society of college and University.  He excelled in N.C.C with B and C certificates and also five times the best cadet officer of the 19  Bihar battalion N C C . Winner of many medals in debate, drama, and social work of these institutions. He was promoted to  Senior Under Officer,  the highest rank a  cadet can achieve.

Now, Dr. Vijay Prakash Sharma is a Social Cultural Anthropologist and holds M. Sc degree in Anthropology earned from Ranchi University in 1975. Doctorate (Ph. D) was earned from Anthropology, Ranchi University in 1984 and was based on fieldwork at Ajodhya in India. From 1986 to 1997 taught Postgraduate and M. Phil courses in Anthropology of Ranchi University and GG University. Successfully guided Ph. D. degree programs in Social and Urban Anthropology from Ranchi University. MHA interns of Tata Institute of Social Science, Mumbai, and interns of IDM, University of Montreal, Canada. Senior Advisor to Government of India and Government of Jharkhand for USAID projects from 2005 to 2011.

Is President, Jharkhand Anthropological Association; Vice-president of Ranchi anthropological alumni association, Founder President of Vaidyas-India and TRDI-Jashpur. Convenor  of 3rd International Seminar on Globalization and Tribe, ISRRA 2014. He was Convener of the International Seminar on Humanity and Social Science-ISRAA2008; Chairperson of the Academic Session of IUAES -16th CONGRESS, 2009, Kunming, China and 17TH CONGRESS, 2013 ON Migration and Humanity, Manchester, UK. Widely traveled in Asia and Europe, Fellow and member of many International and National Professional Institutions including, Royal Anthropological Institute of Great Britain and Ireland, London; American Anthropological Association (USA), International Union of Anthropological and Ethnological Society, Life member of Indian Anthropological Association and Indian Anthropological Society and many more.

Published 16 books and 100+ research papers in national and international journals and Encyclopedia. He is recipient of many national and International Awards and holds Einsteinien Chair of Science of IBI, Cambridge (UK).

With 40 Years of academic career as a Social anthropologist and development professional. Visited several countries in Asia and Europe, Was convener to various panels of the International Union of Anthropological and Ethnological Sciences, member Commission on Museum and urban anthropology, visited several International Museums in London, Zagreb, China, and India. Organized several exhibitions on Museum, Taught Anthropology in Ranchi University and GGU, Bilaspur for 10 years. Helped several universities in establishing their tribal museums.

Worked in the capacity of Project Director to IWMI- water-based agro resource management Senior Social Scientist in DFID funded Malaria Control and Research Project, Deputy Director in World Bank-funded ICDS –II Evaluation project, Project Coordinator in Aga Khan Health Services India(USAID PVOH II) and Consultant to Government of Gujarat and UNICEF projects, State Consultant for Jharkhand to USAID funded Migration project. Closely worked with London School of Hygiene and Tropical Medicine (UK), John Hopkins University (USA), UNDP, and IFAD.Adjunct Faculty& Project Director, Centre for Rural Infrastructure, National Institute of Rural Development, Ministry of Rural Development, Government of India, Rajendranagar, Hyderabad-500030, India; Guest Faculty in Rural Development, Postgraduate Department of Anthropology Ranchi University, Ranchi.

IMPORTANT CONTRIBUTIONS

 

 

 

Book published

14

 

Research paper published

66

 

Research paper presented

51

 

Seminar attended

83

 

Member of learned societies

15

 

Lecture delivered in Academic staff college/HRDC

08

 

N0. Of Ph.D. Guided

02


 

Editor of Magazine / Journals

02

 

Awards received (International -7/National-10)

17

OTHER SIGNIFICANT ACHIEVEMENTS

Invited/ Memorial Lectures And Key Note Addresses

15

 

Completed Major Research Projects

23

List of Ten best publications

1.       BHARAT KI JANJATIYA SAMSKRITI, Madhya Pradesh Hindi-Grantha Academy, Bhopal, 1989 (2nd edition 1993) Third Reprint-1995

2.       Hmars of Manipur : An Anthropological Exploration Anmol Publications, New Delhi, 1992  .

3.       Contemporary Indian Society (Essays in Honour of Professor Sachchidananda) Volume I (Ed), Anmol Publications, New Delhi, 1992

4.      Globalization: The Missing Roads of Tribal, Kalpaz Publications Pvt. Ltd, New Delhi, 2016.

5.       Contemporary Indian Society, (In the beginning of 21st Century), Anmol Publications Private Ltd, New Delhi, 2015. ISBN:978-81-261-6479-0.

6.      Human Trafficking and Female Migration (Problem of Evolving Humanity and Emerging World). Anmol Publications Private Ltd., New Delhi, 2014 . ISBN:

7.      Dreams and Realities of Rural Development in India, Kalpaz publications,  New Delhi, 2018. ISBN:978-93-86397-95-9

a.       Research papers: Chaptrs in  Books-

8.       Displacement, Environment and Tribal Life, Farhad Mollick edited book Development, Displacement and Tribal Life, K. K. Publications, New Delhi, 2018. ISBN  978-81-7844-???-?

9. Traditional knowledge of Indigenous People as Part of Women’s Education, MAN AND LIFE, Vol.- 42,N0. 1-2, pp 1-6,  Jan-June, 2016.

10.         Gandhian Approach to Untouchability : It’s Applicability at Nathdwara”, In Contemporary  Indian Society, Vol-II, (ed) Upadhyay and Sharma, Anmol publications, New Delhi. 1995

 

11.    

 

 

Saturday, 24 April 2021

A quick look at Indian Anthropology - predecessor and contemporary

 A quick look at Indian Anthropology - predecessor and contemporary 

Vijay Prakash sharma 

Human "and their traditions, method of life, socio-cultural activities is a subject to be studied in totality. In this mode" microscopic "study is considered important. As direct experiences. Through the facts, it is important to understand the biological, social, cultural structures of human beings from scientific method. It is important that such study should depend on the truth of the analysis of the facts (without being prejudiced by any bias). This method gives anthropology to humanist philosophy. In this, comparative studies of two cultures are done keeping this in mind that does not consider any culture to be small or big. Among social scientists, anthropologists are considered to be the most skilled at compiling sociocultural facts because they become part of the routine of study, participating in their daily routines, through the medium of "participatory observation", resulting in study in depth. The facts gathered by him are self-observable truths. The subject matter of human science is large, so it has been formed into four main branches to study different dimensions of human life-1. Physical Anthropology 2. Cultural-Social Anthropology 3. Archaeological Anthropology, language science. The beginning of the series of anthropological studies in India is believed to be from the founding of the Asiatic Society in Bengal. In 1912, Sharat Chandra Roy started studying Indian tribes. The first attempt of human classical study was made by an Indian.1917 is the time of establishment of Bihar and Odisha Research Society. In the beginning of this period, studies related to Shri Sharat Chandra Roy's Munda (1912) and Oraon (1915) tribes were published. Later, many scholars of the first generation published anthropological studies. Professor Vidyarthi has named the study of 1774 to 1919 AD as "Formative" period, "Constructive" period from 1920 to 1920 to 1949 and "Analytical" period from 1950 onwards. Professor Vidyarthi called the present period section as "Analytical" because for the first time the thinking related to Indian anthropology started. Now, the basic facts of "Indian culture" have been noticed and it has been found that religion is the soul of Indian culture, so without its study, anthropology cannot be Indianised. Now, from the decade of the 1980s, the trend towards this study increased which was led by Professor Robert Redfield (University of Chicago). The study of anthropology "litlle community", from Redfield's contemplation, led to the study of "simple" to "complex" community. His concept of "Folk-urban-continuum" laid the foundation of a new era. At the same time, David Mandelbaum's team came here to study India's "rural life" and the tradition of "rural studies" was announced. Both these types of researches redesigned and reoriented Indian anthropology. Subsequently, Mysore Narasimhachar Srinivas and Shyama Charan Dubey developed new concepts such as "Sanskritization" and "dominant caste" through their rural studies. On the one hand when rural studies were going on, on the other hand "urban studies" were being done by Milton Singer and Mckim Mariott. Lalita Prasad Vidyarthi was developing the concept of "nature-man-spirit" among the tribes of Santhalpargana and "sacred complex" in the religious region of Gaya, based on the concept of "Great and little tradition" under the leadership of Redfield, which in turn Indian Indians Both these types of research in scripture oriented and reoriented Indian anthropology. Subsequently, Mysore Narasimhacharya Srinivas and Shyama Charan Dubey developed new concepts such as "Sanskritization" and "dominant caste" through their rural studies. On the one hand when rural studies were going on, on the other hand "urban studies" were being done by Milton Singer and Mckim Mariott. The study was about to emerge as a big concept . This period can be called the "golden age" of Indian anthropology. Current and expansion of Indian anthropology: By the 1950s, it was confined to only 9 universities viz: Kolkata, Pune, Lucknow, Bihar, Delhi, Sagar, but innumerable dimensions of researches were carried out in this period. Several Indian anthropologists' studied the then anthropological theories such as: evolutionism, functionalism, diffusionism, structuralism, structural-functionalism, culture and individualism, and Levi Strauss's structural-symbolism were published. These publications provided anthropology with a solid ground. The Government of India also adopted them as a study based on contemporary reality. The "Anthropological Survey of India" was established which is like a milestone. The Planning Commission also considered human classical studies to be important in determining the strategy of tribal development. At present, anthropology is being taught in almost 40 Indian universities. New problem-oriented studies are taking place. With the publication of "People of India: A huge repository of facts and figures related to almost all communities in India, it has become possible at the beginning of 21st century. Biological anthropology has also given new dimension to the genome project".Overall, it can be assumed that Indian anthropology is progressing progressively. Now the need is that the government and other institutions should give proper opportunities and space to the anthropologists in view of its importance

Monday, 4 November 2019

LIVELIHOOD OF VULNERABLE GROUPS IN MANIPUR


National conference on “Livelihoods of Vulnerable Groups: Empirical and Theoretical Dimensions”, 26-27 SEPTEMBER, 2019, Department of Anthropology, University of Hyderabad, with IGRMS, Bhopal and Anthropological Survey of India, Kolkata.

Paper title: LIVELIHOOD OF VULNERABLE GROUPS IN MANIPUR

Vijay Prakash Sharma , Former Director, Institute for Human Development, ERC, Ranchi.

Introduction
In India and especially in Manipur tribal, the vulnerable groups inhabit the hills and forest surrounding Manipur valley. The total area covered by the state is 22.327 sq. kilometers. This has two distinct physical region i.e. narrow valley and rugged hills. Valley is inhabited by Meitei (Hindu) community whereas hills are inhabited by vulnerable tribal groups. The tribal communities distinctively divided into two major steams 1) NAGAS and 2) KUKI-CHIN ZO. For this presentation, I will concentrate on the second one and its subdivision popularly known as HMAR with a population of 49081 as per 2011 census. They inhabit Churachandpur district of Manipur state covering 35 villages. They are one of the highly educated tribal communities of Christians now. There was only one mettle road when I conducted my first study in 1987 and the Hmars were fully traditional folks. This was published as a book in 1992 entitled “THE HMARS OF MANIPUR: AN ANTHROPOLOGICAL EXPLORATION”.
The changing livelihoods of HMARS:
Forest is the cornucopia and they get grains, ripe corn, fruits and vegetables from this store house. The forest provide them not only food grains, but   building materials such as thatch and cane, bamboo etc. It provides them immense s cope for hunting and trapping wild animals. It also made them available large land area for Jhoom (slash and burn) cultivation which is now restricted by the government forest rules. They uses to grow cotton in their Jhoom fields to weave wonderful cloths (PUON) on the back strap loom at their homes but now changing to mill cloths. They also use to weave baskets for their daily use from canes obtained from forest. Even after modern changes in their livelihood, their basic livelihood still dependent on agriculture. If we look at the data from field from 1983 to 1990 we find that the livelihood dependency of Hmars on forest was 93% which reduced to 80% in 1991-2002 i.e. a sharp reduction of 13% in five years which further reduced to 75%  now. The rate of employment rose to 18% against 4% earlier.  Little  change in business percentage from 3% to 7 %. Hmar people still live below poverty line even after government interventions to raise their livelihoods. The traditional art and craft has drastically declined. On the whole, Agriculture remained the main occupation of the Hmars. Their main livelihoods were food production and almost all socio-cultural life was connected with it.
Due to the government intervention, Churachandpur district appear to be very developed in terms of income, health , employment, education and literacy. It is also an area where level of aspirations, peace, security and happiness are very low but many of them feels that valley people are best preferred and hill people are neglected that they consider discriminatory. These hill tribes often come into conflict with valley people and government.
Introduction of money as medium of exchange totally changed their old barter system of exchange. Indebtedness is increasing due to this in their society.
The traditional subsistence economy of Hmars gradually integrated with market economy. There is a great shift from traditional way of 1987 to modern system in 2010. Government programmes like IRDP, JRY,AND EAS introduced new agricultural and other occupational practices which is changing Hmar standard of life and livelihoods by bringing about economically better and higher standard of living. Development of communication enabled better education and exposure to the outside world. The Hmar youths are going to outside cities like Delhi, Banglore, Mumbai etc. for higher education in addition to their own towns like Churachandpur, Silchar, Aizwal. The Hmar community has lion’s share in government jobs now.
The Concern-
1.     Conflict between groups is a major concern to be looked into.
2.     Social honor like Thangshuo  and other old traditional values though still continue but changing gradually.
3.     More political and material consciousness entered into Hmar society and changing their value system.
4.     They feel that though they have money now but not happy as they uses to be. Now they only go to their jhoom fields to appreciate the crop or complain if they are not good. Now they calculate how much they will earn from it. Community collaboration in agriculture like olden days disappeared.
5.     One thing, growing dependency on other and corruption also entered into Hmar society which was totally absent in olden days.
6.      In comparing from my early study in 1987, there is a great shift from tradition to modernity and Hmar society is growing at par with other mainstream communities but loosing self confidence as they feel they are victims of growing dependency.
7.     Hmar villages with strong traditional institutions find it easier to internalize new approaches and technologies, as well as upgrade their knowledge.
8.     In order to obtain greater impact, the intensity of government projects needs to be provided based on the local institutional capacity available at village level, rather than being predetermined and delivered in an equal manner across all villages.
9.     The design of future development projects should be more realistic about the formal extent of community involvement.
10.  The sustainability of community institutions must be viewed in terms of a much longer time-scale than simply the five /seven years of project duration for empowerment and community participation.
References-
Sharma . V. P,  1992 The Hmars of Manipur : An Anthropological Exploration, Anmol Publications Pvt. Ltd. New Delhi.
Vatse. I.Z. 2010 Impact of Development on The Hmars of Tipaimukh in Churachandpur District, Manipur . Unpublished PH.D thesis, Department of Anthropology, NEHU, Shillong.





NGOS AND LIVELIHOOD SCHEMES: THE ROLE OF NGOs IN TRIBAL DEVELOPMENT IN INDIA


NGOS AND LIVELIHOOD SCHEMES: THE ROLE OF NGOs IN TRIBAL DEVELOPMENT IN INDIA

Key note address at UGC National Seminar , Deparment of Sociology , Govt.  College , Rourkela 

Vijay Prakash Sharma,  Director, VAIDYAS-INDIA

The broad definition holds that every organisation which is not part of a government and which operates in civil society is an NGO. Although a vast majority of NGOs is formally independent and have nonprofit ethos, however, there are many NGOs working in the voluntary sector. They are also sometimes influenced, controlled or sponsored by the government and private business houses. NGO initiatives aimed at development have a long history in India. The individual efforts of
social workers are expressed in micro-terms but it deals with conditions that are caused by  large macro-structures.
There are number of NGOs working for the tribal development in India. “JANJAATI EVEAM GRAMIN UNNAYAN SANSTHAAN” a unit of VAIDYAS-India in Jashpur district of Chhatishgarh is one such NGO working for tribal development in Chhatishgarh since 1993.
This paper deals with a case study of above NGO assessing their impact of their tribal livelihood schemes among the particularly vulnerable tribal group “Pahadi Korwa” of Bagicha block. The difficult terrain, hard life and almost insufficient development have given rise to the smaller sizes of the tribal villages. In Bagicha block, out of 76 villages, 26 villages have population of less than 50 persons. The smallest villages are Chirodih and Bagdoll with a population of 01 and 05 respectively. The larger village is Kamarima with the population of 893 persons. Due to undulating terrain and physical barriers like streams and subsequent inadequate availability of agriculture land at one place, larger villages have been divided into hamlets, 5 villages which have population above 400 persons. The NGO adopted an Applied and Action Anthropology Approach for tribal development under the supervision of the author with a successful implementation strategy.
Process of intervention: The AAA Approach -
Regular interaction resulted into confidence building. A Socio-Economic survey was carried out to know their problems and with the help of local government many developmental programmes were implemented by the Institute.
PRA exercises were conducted; training programmes were organized to bring these hill dwellers in the main stream of national life. A great Tribal congregation of PAHARI KORWA was organized at Hrapat in 2000 where the institute developed the idea of bringing them on plains as plain settlers.
After long persuasion 13 families agreed to settle down on plains. The Institute convinced government to sanction PTG Housing scheme for them. Finally, thirteen families themselves volunteered to construct their own houses. A cherished dream of TRDI, under Applied and Action Anthropology Programme became reality in 2004.
Now, it was important to introduce livelihood development programme for these most primitive tribal group PAHARI KORWA of Chattishgarh. For this, the institute implemented an UNDP supported Technology Management Programme (TMP). Under this programme, the institute has established block level Technology Resource Center (TRC) for Jashpur block in collaboration with Regional Research Laboratory, Bhopal. Technology, employment and tribal each one of these terms has baffled and divided both the academicians and the practitioners since long, especially during last few decades. (Sharma and Singh, 1988)
Gurnar Myrdal, commenting on employment policy, emphasized in his epic study about Asia that” If by a miracle, the cultivators in South Asia could be induced to work more diligently, Production would rise dramatically”.
Technology has been widely acknowledged as a critical parameter in the production system. Generally speaking in a broader sense of the term, it has been identified practically with each and every aspect involved in the process of development or change, in fact technology represents in a way the unending human struggle for a better existence in his/her environment.”
If employment is to be generated in a tribal region, it should be and can be best done by promoting and strengthening the existing modes of production of the people with the inputs of modern science and technology in a manner that the advantages of the existing system as well as those From hill to plain: An Experiment in Applied and Action Anthropology in India
128 Dreams and Realities of Rural Development in India created by men to exploit the resources are combined.” (quoted in Sharma and singh, 1988).
The basic idea behind the project was to promote the traditional occupation and to introduce people’s friendly new rural technology, upgrading of their skills, provision of raw materials and modern equipments, credit support and marketing facility for the development of livelihood of rural and tribal people.
In specific terms, the project aimed at setting up a Common facility centre for training, demonstration and popularization of small scale industrial packages for identified cluster of 6 villages in Manora block.
To strengthen the existing units under initial stage and to introduce new technologies that is tested in other tribal areas, two institutions UNDP and IFAD were approached through Government of Madya Pradesh and Government of Chhattisgarh.
Tribal and Rural Development Institute adopted some villages under UNDP programme and introduced Mushroom production, Beekeeping, Beehive box manufacturing, Production of Herbal pesticides, production of fishing trap, Cultivation and storage of medicinal plants, wooden handicraft, MANDAR (beating drum) production, Bamboo basket production, Broom making and marketing, Leaf mat, leaf bowl and leaf plate production etc. were introduced in the Cluster of 25 tribal dominated villages in Manora block of Jaspur district.
In the second step, International Fund for Agricultural Development (IFAD) sanctioned watershed projects covering 6 villages for three years duration, Micro watershed code 4G2B6G - 1. Total geographical area of the Watershed was 1109.214 hectares out of which750.826 hectares were treatable area. There were 299 households inhabited by 1714 people (Male-884, Female-830).
The institute completed three years Shaila watershed project (2003-6) covering Six villages sanctioned by CGTDP, Government of Chhattisgarh, funded by International Fund for Agricultural Development(IFAD) and undertook following important activities:
1. 15 days training to 20 farmers on Fish Farming and Nylon net weaving.
2. Seven days training to 80 farmers on Bee –Keeping.
3. Two months training to two persons on Bee-box making skill.
4. Fifty two farmers were trained on Vermi-compost and construction of permanent pit.
5. Four farmers were trained in PAIRRA Treatment.
6. Three Anganwadi centres, one each in Shaila, Chattauri and Chirotoli village were constructed.
7. One EGS building was constructed at village Kardana.
8. Two water ponds were constructed at village Chattauri and are used for fisheries.
9. Sixteen Indira Awas for Primitive Tribal Group (Pahari Korwa) were constructed in village Chattauri. This is first ever novel attempt to inhabit hill dwellers on plane. The 16 Pahari Korwa families themselves contributed their labour in construction of their own houses. This is one of the most successful programme of the Institute.
10. Construction of 207 meters RRC village approach road at village Shaila using local M L A fund.
11. Under Goat Farming activity 45 goats were distributed to 14 Shelf Help Groups for pursuing sustained livelihood.
12. Construction of 14 Goat sheds in PTG colony of Chattauri village.
13. Building for Vocational Training centre was constructed at Village Chattauri.
14. Construction of one Stop –check- dam with canal at village Shaila.
15. Vegetable mini kits were distributed to 60 farmers.
16. 600 kgs Potato seeds were distributed among 34 members of BPL –SHGs.
17. 25 Women were trained in Bamboo craft through three months training programme.
18. 40 Women were provided training in Tailoring and Knitting works and they are earning livelihood through these skills.
Discussion
Visible Impact of AAA Programmes may be summarized as follows
Self Help Groups
1. Regular saving habits inculcated among members.
2. Several members increased their income adopting income generating activities promoted by the institute.
3. Easy access to financial services ensured.
4. Collective decision- making promoted by institute now institutionalized.
5. SHG members taking up community development works.
6. Women are running Fare Price Shops successfully in the area.
Land and Water Management Programme
1. Waste land converted into farm land helped the villagers in increased crop production.
2. In last Monsoon season, earthen and check-dams constructed by the Institute provided protective irrigation in moisture stress.
3. In canal constructed area some farmers took up two crops this year against one earlier. Some farmers extended their area of Kharif Crops.
4. Tanks constructed by institute helped in fish farming and supplementary irrigation.
5. Boulder and earthen checks proved to be of great help in checking soil erosion in the area.
6. Construction of proper approach road in village Chattauri is of great help in transport and communication to villagers. 
1. The demonstration effect of transparency and timely payment of wages in the programmes run by TRDI generated high faith and enthusiasm among the tribal community.
2. Migration appears to have lowered down in comparison to previous years due to Creation of wage employment.

Reference-
Sharma, Vijay Prakash. 2018 Dreams and Realities of Rural Development In India, Kalpaz Publications,New Delhi.