by Mridul Upadhyay | Published: 02 January , 2024

The Driving Force for India's Future

In the vast landscape of India's societal evolution, the role of millennials stands as a pivotal force that can shape the future trajectory, especially in critical sectors like education, philanthropy, healthcare, livelihood, and women empowerment. The question that echoes is whether this burgeoning population of millennials can constitute an efficient and effective workforce capable of executing the ambitious roadmap laid out for a nation of 130 Crore individuals. The answer lies in recognizing the unique positioning of millennials, both externally in their developmental stage and internally in their capacity to contribute meaningfully to societal goals.

Embracing the Era of Possibilities

Unlike the generations before us, millennials are not constrained by the sole objective of survival. The prevailing notion of insecurity, perpetuated by societal norms, is a falsehood that seeks to limit our potential. Instead, we find ourselves in an era where the pursuit of basic living standards and human rights for all is a tangible goal. This shift in perspective allows us to explore careers that not only offer financial stability but also a profound sense of contribution to a greater purpose. As the perception of security takes root in our lives, the preference for a meaningful career becomes the norm.

Passion as the Driving Force

In the realm of achieving extraordinary feats, it's the passionate individuals who leave an indelible mark. The adage, "whatever was easy to do has already been taken up and done, only the hard one is left," holds true. Passion fuels the relentless pursuit of knowledge, skills, and attitude necessary for significant accomplishments. Millennials, armed with passion, possess the potential to bring about transformative change, provided they receive the right guidance and exposure to essential elements like knowledge, skills, attitude, and values.

A Critical Examination

While the passion of the millennial workforce is undeniable, the question arises: Are they receiving adequate guidance? A critical examination of the National Youth Policy 2014, a comprehensive document addressing 600 million young people in India, reveals an imbalance. The policy emphasizes education, skills, and employment extensively, with 106, 72, and 46 references, respectively. Surprisingly, the term 'Harmony' garners a mere five mentions, and 'peace' receives zero acknowledgment throughout the document. This raises concerns about the guidance provided to the youth and the priorities set for their holistic development.

The Need for Specialized Institutions

In addressing these concerns, we must ponder whether institutions dedicated to the development sector, comparable to the prestigious IIMs, exist. If they do, why haven't issues like the aforementioned policy gaps been raised? The absence of a robust approach in guiding the nation's 600 million youth for the past five years demands a shift toward systems thinking, reflective practices, and a visionary approach. This shift is crucial to providing the right direction, training, and leadership development to the youth, steering clear of negative unintended consequences.

The Role of Specialized Academic Institutions

The need of the hour is academic institutions as formidable as IIMs but exclusively dedicated to social sector leadership and workforce development. These institutions should instill a systems thinking approach, emphasize reflective practices, and nurture visionary leaders capable of addressing societal challenges at their roots. The curriculum must go beyond traditional management teachings, fostering a passion for meaningful change and providing a practical approach to turn that passion into optimal impact.

Human Rights and Collective Responsibility

Delving into the wisdom embedded in the Universal Declaration of Human Rights (UDHR), particularly Article 29, underscores the importance of duties to the community for the free and full development of one's personality. The interconnectedness highlighted by phrases like "human family" and "spirit of brotherhood" emphasizes our collective responsibility toward each other. As free and equal beings, we are born with the inherent ability to distinguish right from wrong and should act toward others in a spirit of friendliness. These principles serve as compelling reasons for the youth to actively contribute to the well-being of their motherland.

Nurturing Change for a Better Tomorrow

Our peace and happiness are intertwined with the collective experiences of those around us. The lack of a viable alternative to our motherland and the inaccessibility of habitable spaces like Mars and the Moon underscore the need to address issues at home. The imperative lies in proving that despite sharing genes, we can break free from harmful habits that have led to adverse situations. This pursuit is not merely for personal gain but to craft a narrative of positive change to share with future generations. It is our chance to face the future with pride, having contributed meaningfully, rather than succumbing to the guilt of inaction.

Bhagat Singh's Legacy: A Call to Action

As we reflect on our purpose at the age of 25, 30, or 32, Bhagat Singh's legacy serves as a poignant reminder. A 22-23 year young revolutionary, he wasn't mad; he was driven by a profound sense of purpose. Now, as individuals in our mid-twenties and beyond, we must ask ourselves: What do we have in our lives to be proud of, or what are we working towards? The answers lie in our ability to contribute meaningfully, to realize India's potential for positive transformation.

Concluding Thoughts: ISDM and the Path Forward

In concluding this exploration, the relevance of the Indian School of Development Management (ISDM) becomes evident. ISDM stands as a beacon of hope, illuminating paths for socially conscious leaders who understand the nuanced complexities of societal challenges. By shaping change agents capable of dismantling systems that perpetuate injustice, ISDM plays a vital role in the collective journey toward realizing India's true potential. As we navigate the future, let ISDM be the guiding light that empowers individuals to contribute meaningfully, creating a future where every citizen is treated with dignity and equality.

by Aalika Anne Peres | Published: 22 January, 2024

My name “Aalika”, is a combination of the names ‘Aaliya’ and ‘Mallika’. Aaliya means ‘sublime’, while Mallika means ‘Princess’, and clearly choosing between the two was harder than my parents had envisaged. The life they gave me too, was a combination of these two words- that of an ‘Exalted Princess’, in many ways. Having lived a childhood of sheer privilege, insulated from the hardships that a majority of children from our country (perhaps even the world) face, there’s almost little or nothing I could complain about. Perhaps, what I thought were hardships were sluggish wifi, a cold pizza upon delivery or at worst a lost cell phone!

After having recently completed the 2-year Teach for India Fellowship, wherein I taught 72 children from less privileged families at an under-resourced municipal school in Goregaon West, Mumbai, I found myself having a lot more to thank God for. I had to revisit and alter the very definition of the term ‘hardship’ as I had previously known it. I saw mothers wait in queues for hours to fetch water, children attempt to do their homework in the absence of electricity and alcoholic fathers slap their 8 year old daughters for making irregular shaped rotis...

My days were busy and tiring. And to be without electricity, no access to clean toilets, on my feet all day and projecting my voice beyond my limits was not easy, given my otherwise comfortable and sophisticated life. Yet, I was extremely thrilled in my new environment- I gained valuable insights into the lives of people starkly different than myself and I grappled with difficult situations in the classroom and in the nearby communities. To quote Robert Frost, “two roads diverged in a wood, and I took the one less traveled by, and that has made all the difference.” While the street foods tested my immunity, a handful of students tested my patience regularly. But these life lessons were extremely enriching and will surely hold me in good stead.

At the end of each school day, I longed to get back to the comforts of my Grandmother’s home in South Bombay- her warm presence, delicious non-vegetarian food, beautiful apartment, my bedroom with clean linen and en suite toilet. But after a good night’s rest, I woke up refreshed and excited to get back to my bubbly bunch of 72, who taught me to live each moment with utmost simplicity, humility and most importantly-maximum contentment.

It was as if I had one foot in the ‘faraway land’ of Cinderella and the other busting it out. I sometimes wondered how long I’d be able to live this paradoxical life and if either world would make me irrelevant and unfit to live in the other. This dual life that I led, surprised many as it sometimes did even raise questions in my mind. But never once did it raise questions in my heart. Every toothless innocent smile, every tinyshiny face and high pitched scream of my students, reaffirmed my choice to join the social sector.

As I boarded the 10:32 am Bhayandar fast local train from Churchgate to Goregaon each morning in my churidar-kurta, I slowly slipped into my “teacher avatar” eagerly waiting to reunite with my kids. And on the 7:16 pm train back to Churchgate, all I could think of was my hot water shower and the delicious hot dinner that awaits. The train rides back and forth transported me literally and metaphorically from one of my worlds to the other. One ascribed to me by birth and the other consciously chosen by me. I’m truly blessed to be surrounded by such wonderful people in both these spheres- it enables me to be understood, relevant and authentic in either context.

While growing up, I’d hear a lot about the charitable and benevolent ways of my grandparents and other elders around me. Their retirement plans would often include “giving back to society” and engaging in community service. It was a noble thought indeed. However, it’s high time now that careers in the development sector become mainstream or even default career options for many, rather than mere retirement plans. There’s so much to be done in terms of improving the education, healthcare, livelihood, sanitation, housing, poverty and hunger situation in our country. This work is largely recession proof, there’s no retirement age and it’s insulated from the ruthless lay offsthat loom large in the corporate space today!! An authentic development professional will really never be out of work- atleast not for a long time to come.

For now however, I’m bracing myself for all the challenges and opportunities that the social sector puts before me. Over the past 4 months at the Indian School of Development Management, I have been exposed to the extent and severity of the various development issues that plague our immediate society and have seen first hand a few of these issues play out in Alwar, Rajasthan earlier this month as part of the ‘Rural Immersion Programme’. Having interacted with practitioners who have been working in the field to better the lot of people in one way or another, I have been deeply moved and inspired to act.My heart burns for justice and yearns for change. And to quote Frost again, “I have promises to keep, and miles to go before I sleep, and miles to go before I sleep.”

Devas Boban | Published: 16 January, 2024

Menstrual leave is a type of leave where a woman has the option to take paid leave from her employer, if she is menstruating and is unable to go to work because of this. The concept of menstrual leave supposedly started in Japan in the early 20th century. History has it that in the 1920s, Japanese labor unions started to demand leave (seiri kyuka) for their female workers. By 1947, a law was brought into force by the Japanese Labor Standards that allowed menstruating women to take leave from work.

There have always been debates around policies regarding women’s rights. Going back into history, women have faced the brunt of Sati. They have also had to fight for issues like the right to cover their breasts in public, the right to widow-remarriage and against other discriminatory practices – many of which still continue in the form of unequal access to education, employment, wage parity in the workplace, etc.

Today, we do have reservations in buses and trains, maternity leaves for six months and so on. But despite all of this, women are also demanding menstrual leaves – a 1-day leave every month, in many cases. But is this really necessary? Can’t they bear with the pain for a few days? These are some of the commonly-asked questions on menstrual leave – and there have been arguments favouring both sides of the coin.

A few weeks ago, I came across an article on menstrual leaves. The first thought I had was: why are women asking for this sort of a leave? They should be able to handle the pain, right? After all, that’s how life is!

But then, I thought to myself – I have never had to experience such a thing, I have never had to bleed every month for 4-5 days. Since I don’t even know how to relate to such a pain, how can I judge the degree of pain a woman has to endure and the capacity she may have to cope with it? To engage with this dilemma, I thought of talking to some of my friends on the topic.

Most of my female friends shared stories of their misery during their menstruation cycle. On the other hand, there were a number of women who said that they didn’t feel any difficulty while going for work during their periods. Considering the dichotomy of opinions, I decided to enquire more about this issue.

Given the fact that I had access to strong views and opinions at the Indian School of Development Management (ISDM), I decided to engage with my peers.

Some of the arguments which came forth against menstrual leave were:

1. Difficulty for organisations to create alternative options for getting work done. If women take leaves without prior notice, with periods as a reason, the others in the team and the work they do will suffer.
2. With each woman taking a leave once every month, the productivity of the organisation will come down.
3. It will re-enforce negative cultural norms. For instance, in certain cultures, during menstruation, women are not allowed to enter particular places, go out of their houses, etc. It is feared that the concept of a menstrual leave will reinforce such negative norms.
4. There is always a chance for women to misuse this leave, thereby promoting escapism.
5. It’s also likely that organisations may tend to hire more men than women, because hiring women will lead to losses for the organisation, considering the number of days they’ll work.
6. There are women who can ignore the pain when they are involved in some physical activity or work. A menstrual leave does not promote this practice of healthy physical activity which many women may get at their workplace.
7. Providing menstrual leave may cause discomfort among some men, which may perhaps lead to incidents of workplace harassment.

There were also arguments which supported the provision of menstrual leave policies. They were as follows:

1. Menstrual leave does not make women weaker. Men and women are biologically different. A few women may not be uncomfortable during their menstruation. However, accepting this fact should not lead to the exclusion of the majority women who really struggle during their periods.
2. Many organisations lack an adequate number of toilets, while some have common toilets for men and women. This makes the situation more miserable for menstruating women.
3. Productivity levels actually go up according to the state of mind women have towards their employer.
4. Menstrual leave is optional. But it’s definitely an equitable approach, considering the biological difference between men and women.
5. It will encourage the participation of more women in the country’s workforce.
6. Contrary to popular perception, it will actually reduce menstrual taboos by addressing it. Many women feel uncomfortable even while discussing it. On the other hand, this policy will enable women to ask for menstrual leave.
7. Some of the people taking part in the conversation stated that in most cases of women taking menstrual leave from companies, the work is divided equally among the other men and women employees. So, the point that only men suffer seems to be a bit presumptuous and invalid.
8. The argument that women will misuse this particular kind of leave also seems to be a bit skewed. In that sense, every leave, including a sick leave, can be misused by men and women. Ultimately, the organisation has to trust the employee that she won’t be taking this leave for her leisure
9. A menstrual leave is not a sick leave. Menstruation is not a sickness – it’s a biological function unique to women.
10. There are always critics when it comes to policy changes, especially when it comes to women’s rights or an issue as basic as maternity leave. Regarding men who feel uneasy with women being granted menstrual leave, they need to respect the biological differences between men and women – as do we all.

Menstrual leave is controversial because it is seen by some as a criticism of women’s work efficiency or as sexism. However, menstrual leave policies have already been implemented in many places. Countries like Japan, Taiwan, several provinces in China, Indonesia and South Korea have already implemented menstrual leave policies for women.

Nike has also had a menstrual leave policy for its employees since 2007. In India, a couple of companies from Mumbai – Cultural Machine and Gozoop – have decided to provide paid leave for its women employees. Women employees in government services in Bihar can avail two days of leave in a month for this purpose, is in addition to all the other leaves they are eligible to.

Women have always had to plead for her rights from birth – not to get killed in the womb, to get educated, to get jobs and equal pay, to travel safe – and the list continues. I am not sure if the organisational design, especially the leave structure, would have been the same if men menstruated and not women.

Implementing the menstrual leave policy doesn’t take away the pain women suffer. But it will definitely make the work environment more conducive to women.

I was given a glass of water, semi-brown in colour, the very first sip of which, bombed my taste buds with all the salt and minerals it contained. What if I told you that an average woman in Alampur, a village in Alwar district, spends her early morning hours, traveling long distances, just to fetch this contaminated water used for drinking and cooking. When was the last time we had to think this much about the water we drink? We, the people of metropolitan upbringing, often don’t realise how this basic universal right is the biggest struggle for most of our population, especially those living in the rural hinterlands of our country. This situation significantly impacts other basic human needs and rights as well - be it health, education or livelihoods.

Alwar is a district comprising of sixteen tehsils, and several social structures - Meo muslims, Meena tribals, hindu rajputs, forest tribes, yadavs and baniya businesspersons. As part of the national capital region, it has a large industrial area, and also has a prominent illegal mining mafia. Alwar, is an agrarian society, which is largely dependent on water for their cattle and fields. With growing family sizes and excessive land fragmentation, there has been a significant rise in the demand for water. When asked about water, Azam Khan (name changed), a resident of Alampur, spoke about the 70s and 80s when they used to find water just by digging five feet.

It was during this time that the government had incentivised construction of tubewells and borewells. While water was available at 50-60 feet in the 90’s, today the table has dropped to over a thousand feet deep in some areas. Azam told us that he had not seen optimum rainfall (for rainfed agriculture) for over 20 years now. A resident of Thanaghazi, another village in Alwar, spoke about how he raised loans (of about two lakh rupees) to dig a bore, and couldn’t find water even at 1100 feet. He then fell into a debt trap - and has raised another loan to dig a bore at another location because he couldn’t see a faster way to repay his first loan, especially given his skillset. He is currently on the lookout for odd jobs and opportunities that can help him raise money faster. As can be clearly seen, water has several forward and backward linkages. In my opinion, this problem is an amalgamation of the lack of awareness (of appropriate technology and indigenous methods), climate change, and dearth of alternative sources of income.

Azam Khan went on to talk about the quality of water, especially that found at deeper depths. He told us that there are excessive amounts of salt, silt and other minerals at such depths, which have severe consequences on their health and livelihoods. His son, who is 12 years old, had grey hair, and was suffering from joint pains and bone deformities. These occur due to excessive fluoride content in water (found in deep water tables) which lead to fluorosis. Not only that, these minerals sediment on soil and reduce its fertility significantly. At this point, Azam reminisced the lush green fertile lands of Alwar where the agrarians enjoyed large productivity and prosperity. Nowadays, there is a visible decline in crop productivity.

Essentially, much bigger families, who are still largely dependent on agrarian occupations, have much lesser produce (especially after land fragmentation) and incomes to sustain livelihoods. Azam Khan, ended our conversation by talking about how class plays into this whole crisis. The rich have deep borewells and sufficient water access, and pay by government tariffs. Because of availability and accessibility issues, the poor are often forced to pay for tankers of water. They spend about a thousand rupees to water a third of an acre, every single time there is scanty rainfall. He said -

“Bhaiya, gareeb toh hum hain, fir hum kyun pani jaisi cheezon ke liye amiron se das guna zyada paisa dete hain?” (Translates to - Why do I, a poor villager, pay ten times more than the rich for water?

In Alwar, I saw the dire need of solving the water crisis - which has intersections with social constructs like class and gender, and hinders livelihoods, education and health conditions of its residents. Can we use appropriate and relevant technological innovations and indigenous methods to tackle the water crisis? Isn’t there a need to acknowledge and work on climatic change, both at micro and macro levels? Should we bring a cultural shift from water intensive livelihoods to water efficient ones? Could we use community sharing and participative mechanisms to replenish water resources?

Paani da rang, preferred - clear. Thanks!

Published: 28 January, 2024

I belong to a tribal family hailing from the tea plantations in North Bengal. While growing up, I saw my school friends drop out to go back to work in hotels and restaurants in Pune and elsewhere. Desperate situations and low incomes force families to send their children to work in small hostels and shops away from home to contribute to the total family income. These may also be cases of bonded labour.

Some parents succumb to various diseases, as they are unable to afford proper and timely treatment. Due to increased health expenditures, I have seen some families fall into severe debt traps too. As a result, the children are adopted by some people to work in their homes. In such desperate times, many teenage girls are forced into prostitution. Due to these economic strains, low income households are compromising on the consumption of quality and nutritious food. This adversely leads to greater risks of malnourishment, illness and disease.

I was lucky to get off these ‘working traps’, early enough. I leveraged financial assistance and got enrolled in Jadavpur University. In fact, I was the first from my family and from my entire village to study beyond the school level. At university, I enjoyed being involved in various activities rather than merely studying in the classroom. I was also involved in the huge student-led movement, “Hokkolorob”.

This was one reason why I joined the social sector post college. Understanding the various social issues that plague society enables me to revisit my childhood experiences and attempt to understand the root causes. The region around my hometown is particularly known for its ‘three Ts’ – tea, timber and tourism. The British set up the tea industry in the colonial period, and it served as a major employer of people in the region. This industry still employs many local, tribal people and people from other states (like Odisha) as bonded labour.

Post independence, the Plantations Labour Act (1951) was formed to protect the rights of the workers who were exploited during the British colonial rule in India. Nevertheless, the mindset and exploitative practices of employers in the tea industry did not change. Even today, after so many decades post independence, the workers in these tea gardens continue to face problems in terms of minimum wages, health, drinking water, education and proper housing. There is also data regarding greater out-migration by local youths, higher rates of human trafficking and higher rates of malnutrition from this region.

Even with so many NGOs working in our country today, only a few of them are particularly working to safeguard the interests and well-being of the tea plantation workers. There is a significant lack of awareness about the issues faced by the workers in tea gardens.

While simply sipping on tea occasionally and speaking about these various social issues – we must also do our bit to bring the issues faced by labourers who work in the tea gardens to the knowledge of the larger public as well as the media and civil society organisations, so that they can look into these issues. Not many people know about the hard work, sweat and toil that is a part of a tea-maker’s daily struggle to make ends meet. Few people know about the tough lives and hardships that these labourers face, everyday.

A lot of people live far away from these realities, and do not even know where the tea they drink comes from, and who the people who work in these tea plantations are. It is my dream to start such sensitive discussions and more of these chai ki charcha. I know that this situation can improve, and each of us can develop more empathy and understanding to the needs and troubles of others around us.