COMMUNITY HEALTH AND DEVELOPMENT
Item
- Title
- COMMUNITY HEALTH AND DEVELOPMENT
- extracted text
-
RF_COM_H_59_SUDHA
CONCEPT
UNDERSTANDING
community
health
development
social analysis
LOW COST nEDIA
street theatre
posters
puppetry
CONTENT !
LONG
EXPOSURES
tribal
;
HEALTH
SHORT
EXPOSURES
area
(experiential
learning)
mental
health
human biology
ailment management
first aid
leprosy
alternative systems
communicable diseases
environmental sanitation
overview of mother and child
health and nutrition
mental health
disabilities
C.8.R.
leprosy
school health
community work
audio
visual
aids
games
>
I
assignments
individual
group
----- (METHODOLOGY)---- case
4
I
study
I
discussions
demonstrations
field
visit
assessment of
group & individual
learning
experiential
learning
EVALUATION
KEY FEATURES
efficacy of training
content/process/participation
using
resource
network
persons
' , ,
participatory
training
CMIMlMTy, HEALTH W DEVELOPMENT
COURSE
Ct/OTH I SA DAN )
FEBRUARY
FEBRUARY
13
MONDAY
14
TUESDAY
3
'o'
; £
'/gi
/3
/k
/6
1C
z/4
2o
1989
1989
FEBRUARY
15
THURSDAY
WEDNESDAY
J g> C —
O
K c^-> fPlc-*—!
1 /?
p
£l"-'
FEBRUARY
FEBRUARY
18
FRIDAY
1989
SATURDAY
1989
FEBRUARY
FEBRUARY
2
THURSDAY
1989
2
1989
FEBRUARY
FRIDAY
FEBRUARY
4
SATURDAY
FEBRUARY
6
MONDAY
<-zc/c-./2 CC-At
J
1989
MRMMM
FEBRUARY
FEBRUARY
8
WEDNESDAY
TUESDAY
'f~\)C^- s'") I't^yarn
—
H5N/SJ
'/c-
r^lc-
c.<rT o I
I C]
E<^E
T5-
^U^k>r>^y z;
1989
bj 2i6l/
1989
FEBRUARY
9
THURSDAY
ID-ll'
\F5C-
/3/oAj^j
1^1 ^~
W/U-
srvfl.
fil.ln^l' /?
$ P_7 .
G> -16 Mt.
SPT
4-1? <rmc
~i 'Pl "S'
■4t/c~
1989
9/d
Jc
JAN.UARY
WEDNESDAY
J SGc^
e/p
Ke
Sibils,
^u-a I -
~ N'I'cig___
_. 5£_'_rs^—.
1989
JANUARY
JANUARY
22
MONDAY
23
'B H H
MH
SUNDAY
-
r^i)
1989
h
Call
<5- l! /I—e^-e_ i^o
1989
JANUARY
25
WEDNESDAY
^c/o
,. v.--..
y■ . c;. a.-c-ry com?-ity heal ;,h l:.ariqt-: cc;.ti:h--:
The coursv
i
88-89 batch ori Comm; nity Health £<>
Brothers .t Jycihis ,;in continuea ,>nd 18 more brother;." w-.rfc
f-.cilit •
thi'cugr. choir learning exp ri
Soin-' of the
highlights of this ; : -se were.
A tenth's
. ;r:l
experience in Wynad,
c i.udyin r ti
soci 5-ccoi : i - >1 iti ral-cultural life of th
-ople nd
understand!! ■ the d< =per dimensions to ill-health. The
weekend refit 'tinne. or. the. projects .nd field visits wornf ccilite ted ?y CHC Team members -nd .issoci-: tes.
txframework of t.hc camp was evolve', through a participatory
process.
The reporting of th- lo.irnino ' xperi.. nee s in tl . •; .;.ip
w< re done in two stag< s.
First st;
n ] ort: by groups wore
presented on Health and Environm ’nt issues.
In stage II, the
brothers presented the Lr camp <xp<riences through tableaux
and ski to-focussing on woodcutters in the- forest; Tribal women
and Children, the Balwadi, Tribals in collective agriculture,
historic recount of an old tribal;- : temple- festival;
discussion with a Government tribal welfare officer; visit to
a Sister running a clinic; visit tc . 1--;idcr'o house end ;
project of building a balwadi by th; community.
This was a
practical demons (.ration of the lov-vosr communication
techniques taught on the cours.., car' i.. r.
An exercise for discussion was i repared from letters
r.ivievcd by the CHC Team from ■' -.ri-'-i-; iu-'th-.rs rrd sisters
in rural and trih -il areas.
The ixcdb .-;k
tor extra inc-cs was
grouped into thro, sections:
-.bout t..
w>rk, About the
Coicmunity, About the Religious Cumj-ur. >. .y.
T'.r.- ..-xercisc helped
the participants to identify;
a)
The common Health and Djvi loon, rii
of the people-.
b)
Th. difficulties faced wh n woi i;.i i -; art'ony
people.
c)
The- types of health work
vw
d)
The problems faced in i.h
of a religious community.
corit.c.xt oi being part
'
■
problem.-:
r- b<..- in ; ti a t<.
b)
Thu next combined course for 1989-90 batchts beg-'
March 1990.
in
The first two weeks were .-.pent oxploriwc the tn. mes Health,
Development, Community Health :.nd Community D ..vc-lopmer.t through
a series of interactive approaches which included group
discussions, slide shows, case studios, ^simulation garc-s, faith
reflections and other methods, som,.< or which wcr'... based on the
7
CHAI-CHD course methodologies .
*
As in the past, a short course in .low cost communications
was .il so j nt i oduced I ocu:■ i i i<i <>n pool, r: , puppetry and street
*
After the introductory phase the brotners explored human
biology with Mani and minor ailment treatment with SPT for two
weeks,
*
During the summer vacation the s..-: ior batch of 11
brothers went for a community exposu::. programme in the
interior villages of Wynad (Panavally and Appa.pp..ra). The
CHC Team visited them on two weekends to facilitate their
group learning.
*
During the same period, the Junior batch of 23 brothers
did three summer projects each, Each brother chose a medico/
social theme of current relevance in India and wrote an essay
from newspaper and media reports. Each of them also designed
one poster on the selected thomo. Over two weeks the brothers
also visited, in small groups
various rural and urban
health, development and rehabilitation projects to get a first
hand real-life experience of ongoing dynamics of these projects..
The rural projects included Ounanda (Kolar), VGKK (B.R.Hills),
DEED. (Hunsur) , ACCORD (< Ind. 11 u i ), V if i . <■ ir' (Ahnntpur), Mallur
and Mugalur Rural centres ol St. John's Medical College. The
Urban projects included Ashaniketan (Lt .nnerghatta), Association
of the Physically Hand letppod (I ing .ra j apurarn) , Royapuram Slum
De vulr.piiK.u I Ci nii
hi I,.m n'li.iu ceni.i s of St. Martha's Hospital,
and the InLu-yxated family /n.l i ■ ire Unit (Umgcnahally) a nd'.the
SnmuiKihalli Leprosy Project.
The brothers have r turned from these field exposure
programme with a variety of learning experiences that will
be pulled in by the CHC Team in Phase II of the course beyond
June 1990.
- -
"The Community Health approach involves
the increasing of individual, family
and community autonomy over health and
over the organisations, the means, the
knowledge, the opportunities and the'
supportive structures that make health
possible"
...8
■
♦
_ -■
5
^community oriented field training;
^training in teaching methodologies for
teachers;
Ismail group interactive and participatory
training;
abridge optional and elective courses to
integrate disciplines and systems of
medicino;
"^curriculum research
--a NETWORK medical education group
4.
A 'PARTICIPATORY'
EXPERIENCE .
COMMUNITY HEALTH LEARNING
Though not primarily a training group,
the CHC made
an exception and organised an exploratory process of
training of two batches of Brothers in Community Health
and Development as an integral part of their formation at
Jyothi. Sadan.
The course at Oyothi Sadan had evolved
through a long process of interaction between Brothers
trained in Community Health work,
some of
their form-gtors
and some resource persons in Community Health. The
in 1963 was to further enhance the
focus
participatory aspects
of the course.
The structure of the course as it developed last
year included:
. ...6
n
l1-?
COMMUNITY HEALTH ANO DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
Phase II
Cc_urse C va 1 uaticn
Dear Participant
Over the past months you have participated in various
sessions, field visits and discussions in Phase II of
your Course in Community Health and Development.
In order
to help us in the assessment of the course and to improve
the contcnts/methodology/learning experiences we request you
to reflect on oach pf the sessions and give us a frank
feedback of your assessment.
You may like to consider the
following points for each session.
(Mark U or NU)
Usoful/Not so Useful
*
■Any suggestions or comments to improve the session in future.
Mark U or NU
(A)
SESSION
1.
Community Health
2.
Environment
3.
Mental Health
4.
Oral Health
5.
Drug situation in India
FirstAid
6.
7.
Herbal Medicine
8.
Alternative Systems (Acupressure)
9.
Minor Ailment treatment
.
lG. Nutrition
11. Mother and Child Health
12.
Imrtuni-zation
'
.
2
SESSION
Mark U or NU
13. Working with the Community
14 .
Communicable
15.
Sanitation
16.
Health Education Methods
(Lewcost Communication)
17. Government Health Programmes
18.
School Health' -
19.
Primary Health Care
20 .- Planning a Community Health Programme
21. Community Mental Health
(B)
FIELD VISITS.
- Adugodi Slum experience
- Uynad experience
a.
3
F;
3
(C)
PARTICIPATION ASSESSMENT
Hou would you assess your own participation in the Course.
Did you
1 .
Read background materials
2.
Wrote doen notes during sessions
3.
Wrote doen your own ideas about topics
4.
Took part in small group discussions
5.
OfTered ideas during a class
6.
Engaged in a problem solving exercise
7.
Participated in practical activity
8.
Helped create a communication message
9.
Got bored
10.
Fell asleep
Mark
Yes/No
_
■i
Overall my participation was Good/Average/Poor
(Tick off whichever applicable)
(0) READING MATERIALS
A variety of reading materials were distributed for
background reading.
Did you find them interesting reading.
If so, which of those materials you liked the most?
4
(£)
Finally are there any additional comments/suggestions
Positive or Negative about the course which you
would like to share with the CHC team;
'
###################
□ ate:
Signature
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
(Phase II)
5 ■!&
Course Evaluation
Dear Participant
For the last ten days you have participated in various
sessions,fields visits and discussions in the short intensivephase II of your course in Community Health/Development. In
order to help us in the assessment of the course and to improve
the contents/methodology/learning experiences we request you to
reflect on each of the sessions and give us a frank feedback of
your assessment. You may_.like to consider the following points
for each session.
1. Content'"""'
2. Presentation
3. Participation
Useful/Not so Useful
(Mark U or NU)
Good/Average
(Mark G or A )
Participatoj.y'Non Participatory (Mark P or NP)
4. Any suggestions or comments to improve the session in futures
(A)
SESSION - EVALUATION
1. Community Health (RN)
(Situation Analysis on Ramakka's Story)
2. Education-perspectives (CD)
3. Chikkanahalli Case Study (RN/MK)
4. Mother and Child Health (MX)
5. Immunization (MK)
6. Working with the Community (RN)
7. Communicable Diseases (SP)
8. Environmental Sanitation (RN)
9. Health Education Methods (RN/KC)
10.
Government Heal th. Programmes' (GG)
11.
Tribal Health and Development (GP)
12.
Scheol Health (RN)
2.
-2-
13. Primary Health Care (Ril)
14. Planning a Community Health Programme (KG)
15. Community Mental Health (Ml)
(B) FIELD VISITS/AUDIO VISUALS
Give your comments/sugqestions for the following additional
Sessions;
1. Ramakka's Story-Slide Set
2. Sumanahalli Leprosy Project
3. Ragpickers Education and Development Society
4. Gandhi School - Health Programme
5. Sakalvara Community Mental Health Programme
6. Flannelgraph Exercise
(C) READING MATERIALS
A variety of Reading materials were distributed for back
ground reading. Did you find them interesting reading. Mark
L’es/No.
Any Comments/Suggestions?
1. School Health Mirror
2. Health Education Pamphlets
3. Better Health Care Booklets
4. Anubhav Series; Health Project Reports
5. Child to Child - Story Books
6. Environmental Sanitation Booklets
7. Cyclostyled papers on
i)
ii)
iii)
iv)
Community Health Approaches
Non Formal/Adult Education
Health Ministry of Church
Z-ipproaches to Development
Suggestions:
3
-3-
(d) participation assessment
How would you assess your own participation in the Course.
Did You ?
1. Read background materials
2. Wrote down notes during sessions
X
3. Wrote down your own ideas about topics
4. Took part in small group discussions
5. Offered
ideas during a class
6. Engacred in a problem solving exercise
j/iarx -
1
1■ ■ ■
t:
No
7. Participated in practical activity
8. Helped create a communication message
9. Got bored
10. Fell Asleep
Overall my participation was Good/Average/Poor
(Tick off whichever applicable)
(E) Finally are there any additional comments/suggestionsPositive or Negative about the short course which you
would like to share with the CHC team:
Date:
Signature
■!
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL) •
& -a
6-1
Phase II - Evaluation
Part B - Group_ Learning
60 Minutes
1,.(a) What are the causes of Ill Health and Underdevelopment
in a rural area?
2.
(b)
List out the'different programmes you can organise
with the Community to promote Community Health
and Development?
(a)
What are the important preliminary steps in
planning these programmes in the Community?
2
(b)
3.
Give five important principles of working with the
Community?
What are the types of Resources you will seek for the
work you undertake in the Community?
a.
From the Community
b.
From the Government
c.
Any other_sources
£■/?
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
Ph.? ® 1.11 - Ey_cu_31 j °n
Par LA- Basics
/
GO mi nut.a
1 . You plan to organise a Health Education Programme on
What principlos
Immunization for a School in a Village.
will you follow to plan the session?
2. List out five important action components of each of
those health programmes:
a. Environmental Sanitation
b.
School Health
/
c. Community Mental Health
I ' 3.
For Any Five of the following Ten diseases write down
the answers to the following questions:a. Cause of the disease
b. How do you identify
c. What do you do for the patient?
d. What are
the precautions taken to prevent spread?
□. What preventive measures would you take?
2
2
i) Round Worm
iv) Guinea Worm
vii) Hook Worm
x) Polio
ii) Tuberculosis
v)
viii)
iii) Cholera
Syphilis
vi) Thread Worm
Plague
ix) .Small.pox
3
4.
Urite Short Notes on any three of the following
a. Mother's Health
b.
d.
o. Oral Health
Immunisations
Herbal Medicine
c.
Leprosy
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
Phase II - Evaluation
Part B - Group Learning
60 Minuts
1. What are the major causes of Ill Health in a rural area?
2. List out the different programmes you can organise with
the Community to promote Community Health and Development?
3. What are the important preliminary steps in planning these
programmes in the Community?
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
'
Phase II - Evaluation
60 Minuts
Part A - Basics
1. You plan to organise a Health Education Programme on Immuni
zation For a Mahila Mandal in a Village. What principles
will you follow to plan the session?
2. List out five important components of each of these health
programmes :
a) Environmental Sanitation
b) School Health
c) Maternal Health
•d) Community Mental Health
3.
For Any five of the following ten diseases write down the
answers to the following questions
a) Cause of the disease
b) How do you identify
c) What do you do for the patent?
d) What are the precautions taken to prevent spread?
♦
e) What preventive measures would you take?
i) Round worm
ii) Tuberculosis 'iii)Cholera
iv) Guinea worm
v) Syphilis
ii) Hook -worm
viii) Plague
vi)Thread worm
ix)Smallpox
x) •’olio
4 a)
.i'at is meant by Community part icipation ?
b) Give five important principles of working with the Community
5- /7
COMMUNITY HEALTH AND DEVELOPMENT COURSE
JYOTHISADAN 1990
PHASE I; JUNIORS AND SENIORS 14.5.90
Part I; Minor ailments
Tota]_ time;2hrs
Answer any three of the followings
1. What do you understand by "FEVER"?
How is fever produced?
How do you tackle fever?
2. What are the parts of the Respiratory tract and their'
functions?
What happens in cold and cough?
How do you tackle this problem.
3. What is Diarrhoea? What happens in Diarrhoea?
you tackle this problem?
How do
4. What are the different types of intestinal worms you
know of?
What harm can they do?
How do you prevent and treat worm infestation?
5. Write short notes on any three of the followings
A. Head ache
B. Ear ache
C. Giddiness
D. Vomiting
E. Dysentery.
PART II ; HUMAN BIOLOGY
Section A
Fill in the Blanks
1.
1. Lymph node traps and destroys
it drains.
from the region
2. Two important functions of the skin are
and
3. Primary mechanism for body temperature regulation is
4. The flow of fluid in lymph vessels is caused by the
action of.
5.
happens when the inner lining of the uterus
breaks down and liquifies and is passed down into the
vagina.
6. Bone is made up of
and
..2
7. Inner ear
sound waves.
8. Two types of bod\ defense against infection are
and
.
9. In a women
is a stretchy passage way connecting
the cervix to the external vulva.
10. The solid part of blood is mostly made up of
cells
and
■
cells.
11. Centre of the bone is filled with marrow which
produces
.
12. Peripheral nerve has 2 sets of fibers, one set carrying
fibers from the
and another set carrying
motor fibers from the brain.
13. Testis produces
and sperms.
14.
percent of our body is made up of water.
15. Average number of heart beats per minute in an adult
is
.
16.
stores the dissolved wastes produced in the
kidneys.
17. An ovum'is released from the
every month.
18. Waste matter accumulated in the body fluids is removed
by the
.
19. Heart attack is caused by the narrowing and blocking of
the
supplying nutrition to the heart.
20.
layer in the eye perceives light.
Section B
Write short notes on any two of the following;
1. Mechanism of filtration of the body fluids in the kidney.
2. parts of the Cardio Vascular system .
3. Structure of a typical joint.
4. How taste is perceived.
-xxxxxxxxxxxxxxxxxxxxxxx-
S-IC.
THANKS
On behalf of Jyothisadan Scholasticaie and Staff
I would like to express my deep gratitude to the following
associations and the persons who were a helping hand in
our exposure programme: Rev.Bro. George T.V. the Rector,
Jyothisadan Scholasticate, Rev.Fr. Sunny 0‘cam, the Parish
Priest, Sisters of S.A.B.S. Convent Appapara,
Mr.Joy Kuhnath & family, wynad Collector, Mr.Michael P.
Vedashiromani, Thirunelly P.H.C, Bank, Post Office,
Village Office, Panchayat Office, Tribal eHostels, Schools,
Anganvad Teacner, Doctors, police Station, Bro. Patrick &
Community, Bro.Dominic & Com., Various political leaders,
local leaders and contributors. without their neip and
support we could not have been able to make this camp a
meaningtui one.
Also
I thank Rev.Bros.Dominic Marak,
Xavier Alexander, Aloysius, Pasdhal, Kuriakose, Peter,
Sunny, Devasia and others, who visited, appreciated and
encouraged us with their good wordSs during our stay in the
village, Appapara.
Here I specially remember and express® my deep
sentiments of gratitude to the community of Jyothisadan,
together with Bro.Norbert for their support through their
valuable prayers. Also I render my heartfelt gratitude and
acknowledgement to my friends for their co-operation,
love, concern, sharing and Mutual understanding.
Finally there are yet many others who in various ways
have encouraged us for the success of the exposure programme .
Thanks to all of them.
May the Lord Bless y all of us.
Bro. Francis Choorakuzhiyil CMSF
TRANSPORT AND COMMUNICATION
As long as a place is surrounded by Reserved Forest,
transport and communication facilities are limited. This is
true also of Thirunelly village. The main road reaches up to
Thette Road.
From there it bifurcates to Tholpetty and to
Thirunelly. Only these two roads are having bus services.
These roads pass through the Reserved Forest. So it is always
dangerous for the pedestrians. People have to depend on the
few buses which pass through these roads. Travelling at night
is practically impossible in this place because there are no
street lights in the area. Hundreds of students have to
travel even 22 k.ms. to reach their H.S. Their studies depend
on the buses. During the school time buses are filled with
passengers. People have to wait from morning till noon in the
bus Stops for a bus.
Irregularity of buses makes students to
lose their classes.
There are 13 village roads in this village.
They are:
1. Thirunelly to Pazhipathalam
2. Rassal
" Panavally (top)
3. Rassal
4. Pothumoola
5. Thirunelly
"
"
"
(Down)
Neduvannur
Police Station
6. Tnirunelly
to
"
S.a.L.P.S
7. Appapara
"
Panavally (
8. Karamade
"
Anattil
9. Srimangalam
"
'*
10. Appapara
"
11. Aranappara
"
12. Appapara
13. Thirunelly
"
"
Edayar (Forest road)
"
)
Chakadi
"
Akkolly
Gundikaparamba •
All these toads are fair weather roads. During monsoon,
are slippery. We found only few cars & tractors in this
Jeeps and Lorries arecommon in these :roads.
monsoon, we don*t see them much.
exported from this village.
transported to cities.
During
Coffee, Ginger & pepper are
r<arge quantity of wood is
Food provisions and other essential
commodities are imported nere.
Because of tne poor transport
facility, farmers get low prices for their crops.
At the same time they have to pay high price for all the
commodities.
The lack of transport facility affects the
low-class people very badly.
Communication system is rather difficult in this panchayat
Even taough there are 7 post-offices in this area, only
s Kattikulam Post office is having ordinary facilities.
To send a telegram people have to come here travelling even
22 k.ms. There is no telephone facility in this village.
Tele Vision is a very rare thing but radio is common. But
as far as Adivasis are concerned even this also is a rare thing.
Only a few villagers get news pappers.
Mathruboomi are the common dailies.
Malaysia Manorama and
Generally Adivasis do
not read any of these new papers. There is no public library
in this village. Adivasis neither receive nor send any
letter.
There is no film theatre, or any other cultural
programme here.
6-
ECONOMIC AND POLITICAL SPHERE
Thirunelly, one of the biggest Panchayaths in Kerala
is situated at the northern part of Wayanad Revenue
District as a part of Manantody Thaluk.
In i electoral
sphere it is a part of North-Wayanad reserved assembly
constituency and Cannanore Parliament seat.
Congress(I)
won these two seats in the last election but the
Panchayat is governed by CPM led Left Democratic front.
Formarly tribal communities were led by respective
Mooppans(elders) . But now this system is gradually
diminishing. The Kurichiars, financially and educationally
improved group of tribals, even claim that the important
reason for their progress is their disobedience to thsis
Mooppan system. So now the Mooppans have becotjie the
kings without kingdoms. The Father of family is the head.
Joined family system is also followed in many colonies.
The eldest among them is the leader.
interested m out side politics.
The tribals are not much
Their choice of a party
mostly depends on money and Arrack. The one who gives
money and liguor before the polling, gets the vote.
Still leftist parties have a considerable influence among
the working class of the area.
Though in area wise Thirunelly is one of the biggest
Panchayats in Kerala, economically it is a very poor
Panchayat.
Out of the 47000 acres of land only 12000 acres
are used for cultivation.
The rest is Reserved Forest.
There are 24 estates, which hold the area of 25-750 acres
of land in the panchayat.
The main crops are coffee,
pepper, paddy and ginger.
Cultivation mainly depends on
seasonal rains.
Most of the tribals have no land except a
few cents where their hut remains.
coolies.
Most of them are
Many a day people are not getting even cooli
work. Almost all the estates belong to the out side people,
not to the local people. There is also a group called
chetties, who own large area of paddy field.
Ordinary people are generally farmers.
Since this place
is surrounded By Reserved Forests, wild animals are a
threat to them.
They use various protective measures, such as
crackers, electric fence, fire torches, etc.
For the betterment of the people of the locality there
are some Sovt. institutions in the village, such as schools,
Anganvadies, Balavadies, Health centres, village office,
Panchayat office. Post offices, Banks, Forest office.
Police station, etc. There are also some private institutions
which run in a better way.
The annual income of the Pnachayat is Rs.1,47,000 only.
It is comparatively very low. So Panchayat can undertake only
limited developmental programmes.
In collaboration with other
departments Tribal Development Department provides a lot of
chances for the betterment of the people. People are
provided with tiled houses and toilets. Even though elect-
ritty is a rare thing, some of the Adivasi colonies are pro
vided with sophisticated technology, ie. Solar Energy which
cannot be seen even in a developed city.
At the same time it has
a disadvantage.
It is not functioning due to mechanical reason.
Tribals are unable to repair it.
about such complaints.
Department also does not bother
Eacn family is given smokeless ovens,
catties, agricultural impliments etc.
have common wells.
Almost all colonies
The Panchayat has to be improved in very many ways.
The ±
fruits of modern technology must reach this remote village too.
Many a time adivasis fail to utilize the given facilities.
Middlemen profit from these facilities.
Tne poor are often
cneated and exploited by powerful ones.
Disunity is the
negative result of political rivalry. This keeps people
away from common good. It is highly edifying and encouraging
that there are some dedicated people working with tribals
to build a just and ideal society.
RELIGIOtSOCIO-CULTURAL aspects of thirunelly village
The people of Thirunelly village belong to different
religions. There is no religious rivalries among the people.
They have a certain amount of love and respect for each other
Majority of the people in this area belong to the Hindu
religion.
They have two temples at their service.
One
among them is a very famous temple in Wynad district.
Even
from all over kerala people come here for their spiritual
nourishment. During our short stay there, we could meet
many people who came from the other districts of Kerala.
Among the Hindus there is a group called 'Chetties'
who
are comparatively rich and they have acres of fields.
Onam and Vishu are the two important festivals of Hindus.
The main festival celebrated in Thirunelly temple is
during the sea»son of vishu. Thousands of people visit the
temple during the festival.
There are also many muslim families in this village.
Eventhough quite many of them are illiterate, they have a
sure basis in the business. Here and there we can also find
some muslim families who are poor. There are two mosques
in this village. The children of the muslims are given
religious education in their Madrassas.
The Christian families of these area are a bit
well to do people.
Most of them are farmers.
Their
economical standard shows that they are kea hardworking
people.
Wnen we look in the literacy level too we find
this difference.
We see there are three churches in this
village which give a certain amount of help to all people
who reside in this village.
The few religious institutions,
which serve the people here are a great help to the
society. Tneir generosity and dedication should be held
in high esteem.
Now comes the majority group of the village.
There are 51 per cent of the inmates as tribals.
have their own beliefs and customs.
They
They don’t have a
particular religion to speak of still many of them
believe they are Hindus.
The common language spoken in this locality is
Malayalam. We could find a few families who are migrated
from Karnataka and Tamilnadu.
The tribal language has got
a taste of all these languages.
They named it ’Kannadam'.
To converse with others tribals too spoke Malayalam.
There is no script for their language. There is a temple
at Valliyur kav near Mannanthavady. Regarding the
Adivasis most of them participate in the 15 days-long-festival
of this temple.
Adivasis women have got a high status in their communities.
Divorce is very common among them® mostly the ladies divorce
their husbands. Parents do not take it as a serious matter.
She is well accepted in her own home. The marriages are
conducted without much celebrations.
The boy, after the
marriage stays with the girl in her own house.
Usually parents arrange the marriage.
When they feel
that the boy is fit to the girl they arrange for marriage.
As far as the Adivasis are concerned there is no dowry
system among them. Formerly there was a grand celebration for
the marriage, which will last for three days. The
whole group will gather at the girl’s house and express
their joy and belongingness.
The Moopan (leader) of the
community will administer the marriage ceremony.
They
never will admit a boy or girl from the other tribals.
As far as possible they will marry only from their own people.
The tribal girls are often exploited by outsiders.
Witn tne sugar coating offers they approach the girls ana
make use of them tor their enjoyment. And at tne end these
poor girls have to carry the cross. We could see such
illegitimate children among them. This indignity is done
towards these girls by their own relatives too(not a common
aspect).
Formerly these tribals had a strong faith in re-birth
and evil spirit and also in witch-craft. Their burial
ceremony has its own peculiarity. They dig a pit and
new out another pit at the side of the first one and keep
the dead body in the hewed out pitand cover it with some
dead leaves amd twigs; then they cover the first pit by
putting mud. As for chetties they take the dead body and
lease it some where far where children and women will not
reach.
They will mostly bury it in forests.
They are
alos very quick to come out of the burial place, for they
are frightened of the spirit of the dead.
The tribals adhere to their own habits. We can hear
from themselves of the inevitability of chewing pan.
They may be even ready to avoid their food for a week.
The over-interest towards pan makes them speak the
possibility of getting sick by stopping the chewing.
Many among them,including women are drunkards. They spend
a large amount of their money for drinking liquor.
the liquor makes them quarrel each other.
Often
EDUCATION
According to the recent statistics, 70 per cent of the
people are literate. The statistics again reveals that most
of the ii iliterate people are Adivasis.
Muslims and others.
Then come
Almost all the older people of the
tribal colonies are illiterate.
But with regarded to the
children most of them are schooling.
"Sakzhara Keralam
Samridha Keralam"(Literate Kerala is rich Kerala) is the
beautiful slogan of Kerala’s total Literacy movement.
is very urgent and relevant to this Panchayat.
is taken seriously into consideration.
This
So it
we have two High Schools, three U.P.schools and eight
L.P.Schools in this Panchayat. But as far as Thirunelly
Revenue village is concerned there is no high School. All
these schools are filled with students, but unfortunately
are having very limited facilities. Almost all the
government school teachers are appointed
through
Employment Exchanges for a short period of siia months to
one year. Often the appointments are not timely.
It is
reported recently that one singlp teacher alone had to manage
a school consisting of 160 students.
are 70-80 students in each class.
In some schools there
Laxity of building worsens
the problem. Since high schools are far and less in number
majority of the children are forced to discontinue their
studies.
There are 21 Anganvadies and 3 Balavadies in the
Panchayat, which hel{3 younger generation to come up in
their life.
a helper.
To each of these are given one teacher and
Children are given food here twice in a
day.
Thus both Central and State Governments are helping
the
education programme through them. Yet the present education
system fails to attract tribal children. In Balavadies and
Anganvadies a teacher has to go from house to house to
collect children.
Some children come only because of
food supply. Adivasi students are not regular in
ciass. School drop-outs are very high among them.
There are incidents that boys escaped to the forest
in order to avoid the school because they feel a kind
of inferiority in schools. And the over aged ones feel shy
to sit witii the students of five or six years and have the
first and second class lessions.
The results of these X
Schools are often below the state average.
15 per cent
result in the last S.S.L.C. Examination is considered as a sign
of progress for Kattikulam Government High School because it
is far better than Isast years.
Govt. Provides hostels for tribal students. But often
hostels are far away trom schools. Thus hostels facilitate
nothing to them. In reality they are wise enough to study
the lessions. But endurance is lacking in them. Their \
Socio-economic back-ground may be another reason for
\
their lack of education. Government is trying to
attract tribal students through free uniform-
\
scheme, free Hote Book scheme and even by fini
\
ancial aid. Still there are colonies where none
of the children are schooling. Adiyar colony of X
Vathattukunne is an example for it.
\
\
\
This shows that
there should be a radical change in the government's
tribal welfare programme. The warden of Kartikulam Tribal
Hostel, i-lr.Sharat Chandran,?l.Gom tells, "These tribals are
not afraid of wild elephants but of paper and pen".
His statement is not a joke but an existing reality which
is to be removed. Two years ago there was an Adult
Education programme in the village.
a couple of. months.
It lasted only for
Lack of planning and co-operation was
the reason of the failure.
The recent total Literacy
Movement has a good impact in this Panchayat.
For every
ten illiterate persons, a teacher is appointed from the
same locality. The Participants are given one hour class
daily. The time and piace of the class is decided by the
teacher and participants according to their convenience.
Since it is a people's movement initiated by energetic youth x
it can make a wonder in Thirunelly village.
HEALTH
World Health Organisation defines health as 'a state
of physical, mental and social well being; and not absence of
disease or infirmity'. A sincere study based on the above
definition reveals that the people of Thirunelly is very far
from tne above ideal.
To understand the health problem
we studied the topics like food, diet, diseases and their
causes, prevention, medical aid, water, sanitation etc..
The staple food of the people of the area is rice.
The tribals are having only one full meal a day-ie. Supper.
They collect leaves and wild roots from the forest. They
also use bamboo shoots as food because they know that their
nutritious value is very high. Their houses are very small
and inside the houses there is no much separation for various
activities-such as cooking, sleeping, eating etc.
They keep
their houses, surroundings and cooking vessels neet and tidy.
But they don not bother about their own cleanliness. They
use straws and bamboos for their houses.
We saw a few
houses, which contains 10-15 members, due to the joined-
family system and lack of houses.
During summer, water
scarcity is an acute problem.
They are provided with common wells but there may not be suffi
cient water. Often wells and surroundings are unclean,
nobody takes care of them.
During rainy season they have
different techniques to collect rain water.
They are:
1) They tie the half-cut bamboo pieces around the tiled roof,
and keep a pot under one end of those cut bamboo pieces to
collect water.
2) Tney maxe a rope out of oalm leaves and tie around the trunk
of a tree (any tree).
The two ends of the rope should be tied
together at a lower level so that the water may fall in one
direction towards the pot which is placed under the knot.
3) They cut four sticks of same heights to fix as pillors and
tie a thick plastic paper little loosely at the tops of the
four sticks and make a hole at the middle of the plastic paper.
The mouth of a pot should be just below the hole.
They place
a stone over the plastic so that it may not be lifted up by
breeze.
When it rains, they thus get pure water.
Collecting stream water through plastic pipes and
bamboo poles is also common. Instead of taking water directly
from brook they dig pits near brook and collect the water
because they are aware of the possibility of water pollution.
This village is very calm and quiet, free from big industries.
We can see everywhere greenery.
Hence there is no problem of aix
air pollution.
Generally people are healthy. They do not have any
common sickness. Formerly Malaria was a common disease among
them. Now it has completely disappeared. Today the main
cause of their sickness is the uncleanliness of the people.
Dysentery and work trouble for example, are their frequent diseases.
According to Dr.Sukumaran of Appapara D.H.C., out of 24000
people in the panchayat 20 cancer cases are reported so far.
There is no leprosy patients in this village. Mainly they get
treatments from Government Dispensary at Appapara ie. tney
follow western medicines.wxkh XhEtn.
Xw fckexlaEigixMingxsXajgExafxkhe
KZEknessxtheyzXzyzXtosszkexhxz They also have some herbal medici
nes with them. In the beginning stage of the sickness they try
tnese herbs.
if these herbs are not effective they take the
patients to tne hospital.
As the older generations have passed
away the usage of herbal medicine is becoming less because
their knowledge is not handed over to the new generation.
P.H.C. has a unique role in the village.
P.H.C is situated at Appapxara.
In this village
Under this there are 6 sub
centres. One Doctor, One Health Inspector, six junior Health
Inspectors and five other staffs are working in the S.H.C.
The Junior nealth Inspectors visit the houses at least once in a
month and give directions and medicines. The doctor and
his team also visit the other parts of the village periodically.
There are 10 beds in the S.H.C. Even if the disease is very
serious tribals do not stay in the hospital. As soon as
Doctor goes out of tne ward Patients will excapfe from
tnere.
They are not regular in taking dedicine.
keep it in a corner and forget it.
They even
They believe that the touch
of the Doctor and of the stethoscope is having healing power.
They nave deep faith in injection and expect •miracles1 from it.
There is an Ayurvedic Hospital at Thiruneily having one
doctor and two helpers. They also visit different parts of the
village and give medicines. We found that people are happier
with alopathic treatment than Ayurvedic treatment.
There is a good sanitary system in these colonies.
Government has provided toilets for almost all houses. The
rest of tnem use pits. Breast feeding is common among them
till the baby is able to eat. Still those children are not
healthy. The danger of malnutrition is explicit. The new forest
laws prevent them collecting their food materials from forest.
Most of the couples have under gone family planning programme.
For vaxination of children S.H.C. conducts camps occasionally.
The usage of unclean water is a threat to the health of
the people. The vast majority of the people are not using sandals.
There is a long distance between S.H.C. and tribals.
to walk 6-7 k.ms. to reach there.
They have
Since it is a remote and
isolated village surrounded by Reserved Forest, most of the
doctors are not willing to work here.
So often there may
not be doctor in the S.H.C. The use of tobacco is very common
among tribals.
If they give up chewing pan, drinking liquor,
using unclean water there would not be much problem regarding
health, as far as our study shows.
EVENTS OF OUR MISSION
"We shall proclaim the gospel message both directly
and indirectly by word and deed with zeal, courage and
confidence so that all people may come to know and believe
in Christ (The Regulation Art.02.)
Under the leadership of C.H.C., Bangglore and according to
our own cariculam we, the 11 Scholastics and Bro. Bominic
Marak,one of the Staff, left Bangalore on 15th May, x 1990k
and reached panavally on the same day evening by 6.30 p.m.
We were in the process of experiencing and learning of a
village called APPAPARA in Thirunelly Panchayat, Kerala
state. This village is about 279 k.m. from Bangalore.
While we were at Kartikulam, Bros, from two of our
communities came to receive us.
Though we were tired
of a long gourney, by the comfortably words of our
Brothers we were refreshed and moved to Panavally Ashram.
We had a guest with us who was going for home holidays,
Bro. Xavier Alexander.
16 - 5 - 1990.- Brothers formed two groups and went to the
village called Panavally. In the Evening few Brothers went
to play with the Panavally local youth group. At 4 p.m.
Bro. Alosiuscame from Alwaye.
In the evening we gathered to
gether for discussion and there aroused a need of a leader
Bro. Li.Francis became the leader of the group.
17 - 5 - ‘90 - Two of us remained in the house for cooking
ana the rest went to a famous village called Thirunelly.
This village is situated about 9 k.m from our residential
house.
In Tnirunelly there is a famous temple for tne Hindu
people and a 1Papanashini1 we visited both of them.
In the evening we had a Volley ball match with the local
group.
By taking the first 3 games we claimed our victory.
After supper we had a group discussion and a secretary from
each group wrote the result of the session.
18-5-90- In the morning Bro.Dominic Marak 14ft for Bangalore
Bro. Paschal CMSF, our govice Master came to see us from
Alwaye. At noon we had a .good lunch with him in honour of
his heavenlu patron. After noon, with the help of one of
the estate workers, we visited 2 villages called Parsikunnu
and Chundapadi. APPAPARA. There we met a person called
Mr.Joy, a social worker. He offered his full help and co
operation for our endeavours.
we returned home.
Then with smiles on our faces
19-5-190 - We prepared our lunch and went to visit the
village, called Appapara.
20 - 5 - 1990 - Sunday - At. 8.30 A.M. we had Holy Mass in
Panavally Parish.
Fr.Paul Manakattmattam is the Parish Priest
5-1990
26-
-
In the morning after breakfast we cleansed
the well of the adoration Convent.
Which was lecft
without cleaning for the jfi ast 3 years. After Lunch we
went to Panavally. Brothers prepared foodfc for the guests.
we joined the Parish feast, accepting the invitation of
Bro.Patrick CMSF. After the 1-1ass we had a common
celebration of the Parish feast in honour of our Lady,
tne Jubilee ceieoration of the Pafish Priest, Kev.Fr.Paux
and Sunday School anniversary. During the Mass 15 children
received first Holy Communion.
During the felicitative
meeting one of our Brothers sang a Hindi song.
We spend
the whole night in the Ashram.
275-1990
- We had a solemen feast Mass in the Parish. At
Noon, after Lunch, we left for Appapare and thsree of our
friends stayed in the Ashram to help the community in the
absence of Bro. Patrick the superior.
5-1990
28-
- Brothers went to a village called Kondimpola, where
we found a dilapidated Balavadi which was seen for the last
6 years and left without functioning becaus of the poor
situation of the building.
In the evening we had a guest,
Mr.George from Pulpally, one of our old friends.
529-
190 - We visited the Thirunelly Tribal Hostel, and a
Khadi house.
By noon Bro.Aloysius came from Sanavally.
305-90
In the morning Bro.Aloysius left for Alwaye.
One Brother from our group went to Kartikulam Panchayat office.
It is 21 K.m away from Appapara.
went Mananthavady for Provision.
31 - 5 - 1990
The other two Brothers
We had Holy Mass followed by the
the new house of Mr.Joy, the social worker.
Blessing of
He gave break
fast to all of us. At 10.30 A.M we had a total evaluation
of the past 15 days' programme and made a small report
to present to the Doctors. It was the day of the Heavenly
Patron of Sr.Elza Maria. We offered her a cake and wished
her Happy Feast by singing. In the evening, two Drothers went
to Panavally to help the community.
1 - 6 - 1990 - This day was a happy day for us.
One of our
°rothers celebrated his heavenly patron's day. We offered
our morning litugry for his intentions and there followed
cake cutting and break fast. Then we went to another village
named Akini. We received a bottle of riango pickle from
one of the Christian families.
2-6-1990 - Dr. Siridi Prasad Tekur and Mr.Gopinadhan visited
us.
We had fruitful discussions for about four hours.
They had break fast, lunch and tea with us.
left for bangalore,
At 4p.ui. they
on the same day we had some guests,
Bros. Dominic and Peter from the Assisi Community.
with our programme and had gone to Halavady work till
6.p.m. During the work Magimai had taken few snaps. On
the same day at 3.p.mHKje of one of our catholics named
Mr.Appachan gave us a tea party.
At night from 8.p.m' to
11 P.m. we had discussions with CHC team members. They too
appreciated fax a us for our good works. They said "we
are thrilled at seeing your work. Please keep it up in
future too".
11 - 6 - 1990 - We did the ^alavady work for the whole day.
12 - 6 - 1990 - bp to noon we had worked and at 5.p.m the
inauguration of the Balavady took place. One of us gave a
felicitative address and another one sang a song.
12 - 6 - i 90 - We planned to move from Appapara to “angalore.
Fr.Sunney O.cams offered us a thanks giving Mass. We had
a gettogetner of our welwishers and benefactors numbering
about 28. thirty. At Lunch we thanked all the people who helped
ud during our stay there.
In tne evening Bro.Patrick
took our luggages co the c.S.T. house by jeep and three of
us accompanied him.
14 - 6 - 1990 - We said good-bye to APPAPARA and went to
Cheloor, Assisi Snehasadan accepting their invitation for a
lunch. By 4.P.m we reached Dwaraka C,S.T Brothers house and
stayed there.
15 - 6 - 1990 - We said good bye to Mananthavady and tookm
the bus to Mysore. At 10.30 a.m. we reached Mysore,
we took
shelter in the S.V.D House and went to St.Philomina's church
palace, and K.R.S. At night we had accommodation in the
SVD House.
16-6-1990- We had break fast in SVD House. Few of us went
to Chamundi Hill and Some others went Angali Ashram. Others
for shopping.
By 3.p.m we left for Bangalore from Mysore
and reached Jyothisadan by 7.p.m.
Thanks to all.
Our Time Table
6.30 A.M
Morning Prayer, Meditation & Communion Service.
7.30
"
Break fast
9 to 1
1.p.m.
Village visit.
Lunch & Rest.
3.30.
7.00
Tea & Pastoral worB.
Evening Prayer
7.30
Supper.
8.00
Discussion.
good night.
cz>-14
A GLANCE AT APPAPARA
The South east monsoon had just set in the Wynad
district of Kerala when eleven of our Scholastics
(Bros.from Jyothisadan) reached there for their village
experience. The Geographical setting of the village.
its features, products, and population beauty the land.
The inhabitants enjoy the salubrious climate almost three
quaters of the year.
Forestry and big coffee plantations
are the main economic sources.
Having in mind a month's programme advised by the
C.H.C. of Bangalore, for studying, analysing and living
together the life of the tribals of Wynad,the Scholastics
pitched their camp at Appapara, a place in Thirunelly
Panchayat. Although there are inconveniences in communication,
transportation. Education, health and shelter, people live in
harmony with themselves and with tne nature.
Possibilities
of job facilities for the skilled and the semiskilled
are
far better, while the unskilled find occupation in a
agriculture.
The attack from the wild animals on crops is common.
The ruthless beasts even kill the human beings.
People
have no safety from tne unpredictable attacks of these
wile animats.
tiowever some compensation is being paid every
year by the Government for the damages.
Our Brothers stayed there for thirty days and made a
thorough study of the life situation of the people. From
the evaluation it is understood that they have entered the
innermost recesses of tne heart and mind of the people.
It is a remarkable event in the lives of the people of
Appapara, and remains black and white in their history.
The hard work and strenuous labour of our Brothers resulted
at tne end in the form of a Balavadi.
Their love, sharing
and adjustability was accepted and admired by all.
As for me it was an enriching experience during my
summer vacation. With deep sentiments of gratitude I pen down
these things as x have experienced, seen and heard all what
these Brothers have done within the given time.
My gratitude is
very sincere to Rev.Bro.Rector (George Thottiyil) and
Bro.i>om Marak(Asst.Rector) for the opportunity given to me.
With sincere love,
Bro. Xavier Alexander,
C.R.I., Vidyadeep,
128/1 Ulsoor Rd.
BANGALORE - 560 042.
^5-
COMMUNITY HEALTH AND DEVELOPMENT COURSE
JYOTHISADAN
SUMMER PROGRAMME
B. Junior Batch
The 23 junior brothers will do two vocation assignments each and
participate in a rural/urban field visiting programmes to be
arranged in the second half of the summer vacation.
Assignments
1.Exploring a social/Medical Theme
Each brother chould select one social/medical theme of current
interest and relevance and explore this idea through the newspapers
and lay journals. An essay/report of about 500 words should be
written on the theme by the end of the vacation.
The theme could be social-communal ism, terrorism, Dalits, Tribals
and forests, large dams, pollution, and so on or medical-cholera,
pesticides, immunization, AIDs, Malnutrition and so on.
The essay could be animated with newspaper pictures, cuttings or
other forms of art work.
2. A poster on the theme
In addition to the essay each brother should plan and make one
poster on the selected theme which promotes a key idea around the
problem. In addition brothers in groups of 3-4 can also plan
puppet shows around some of the themes.
The posters and puppet shows will be presented at the end of the
summer programme. The essays will also be reviewed.
3. Field Visit Programmes
The brothers will divide into two batches A and B of 12 and 11
respectively. Each batch will form 5-6 sub groups of 2 each. The
batches will visit rural and urban health, development and rehabi
litation programmes as per the schedule given below.
Week I
28th MayJune
Batch A
Rural
Batch B
Urban
Week II
June June
Urban
Rural
The brothers will prepare reports on each rural or urban project
visited in groups (A and B combined)
During the visit the following five aspects will be studied.
i) The Community-Characteristics and dynamics
ii)
Major
Health and Development problem of the community.
2
2
iii) The project-objectives and functions
iv)
The work of Government and other projects/groups in the area
v) The background inspiration of the project team
A more detailed list of rural and urban projects selected for this
programme will be sent separately after receiving confirmation and
further details from them.
-xxxxxxxxxxxxxxxxxxxxxxxxxxxxx-
C.C. l.Br.George/Bro.Dominic
2.Notice Board-CHC
3.Notice Board-Jyothisadan
Magimai
4.
Pragasam.
COMMUNITY HEALTH AND DEVELOPMENT COURSE
JYOTHISADAN
SUMMER PROGRAMME
A# Senior Batch
The 11 Senior brothers will plan, organise and experience a Community
Orientation Camp at Wynad from 15th May till 15th June.
Objectives of Camp:
1. Getting to know a rural/tribal Community and understanding
its development and health dynamics
2. Planning and organising the camp experience in a collective
way to enrich the community life of the brothers.
Methodology:
1. The camp will be planned and organised by the brother themselves
in a participatory way involving CHC team, superiors and others
as resource persons.
2. After selecting the community and exploring the field work
possibilities the group of brothers will evolve their own daily/
weekly routine giving adequate time for the following:
i. Informal interaction with members of the
community to learn from them
ii. Informal group discussions to pull in
field experience
iii. Faith reflections
iv. Weekly Review Meetings
v. Informal interaction with health and
development workers in the area
vi. Recreation/social interaction with the
community
vii. One joint work project with the people
Some CHC team members or associates will participate in the weekly
review meeting.
Preliminary Planning
Three facilitatory sessions were held with CHC team members(RN & SPT)
to explore the scope of community learning, the basics of camp
organisation and the objectives of the camp-technical, organisational
and experiental.
Final Reporting of Learning Experiences
Apart from the concurrent weekly review meetings when the weekly
2
2
learning experiences and camp dynamics will be pulled in, the
campers will also prepare two presentations on their return.
I.
A presentation through short, descriptive/analytical reports
on various aspect? of Health and Development of the Community
explored during the month.
(to CHC team)
II. An audio-visual cultural programme presenting learning
experiences through low-cost communication techniques.
(To Juniors, CHC team and superiors)
-xxxxxxxxxxxxxxxxxxxxxxxxxxxxxC.C. 1.
2.
3.
4.
Br.George/Br.Dominic
Notice Board (CHC)
Notice Board (Jyothisadan)
Notice Board (Rural Camp)
5- "
CHC-89
PREPARING FOR COMMUNITY HEALTH
— AN EXERCISE
,I_ns tr u c t io n s
1.
Enclosed are some extracts From many letters we have
received from Community Health Workers all over India.
They share the challenges of Community Health as well
as give an indication of the realities of such work.
2.
Read through these 'experiences'.
following from them:
3.
Then identify the
and 'Development'
a.
The common 'Health'
the people.
b.
The difficulties you may face when you work among
the people.
c.
The types of 'health work'
among the people.
d.
The problems you may face in the context of being
part of a religious community.
e.
Do you feel prepared for the different situations
and experiences shared in these letters?
Are there
any'issues' or 'matters' for which you do not feel
adequately prepared?
problems of
others have initiated
Do this exercise as an 'individual' first. Then sit
with your group and pool your observations making
a consolidated list of answers for each question-(a) to (e) .
ABOUT THE DORK
For medical facilities they are struggling very much
and have to ualk over 10 kms or go by jeep or truck to
to meet a doctor in the market town. I havestarted to
help the people with first aid and medicine. Like all other
people they have superstitious beliefs about sickness.
Here
there is no one to give injections except brothers
like me.
*
fly companion and I have started a Flahila Flandal and a
school health programme. The nursery school teachers were
not trained, so I invited a trained teacher from the
neighbouring village and gave 8 days intensive training in
nursery education and health. The teache; s come every week
to revise previous lessons and learn new health ideas with
flash cards. They learn to examine children, keep records and
give simple medicines. The parents come once a week for an
educational programme and meet the teachers. Since last week
3 teachers are going to different villages to gather women
and discuss social, medical and economic issues.
*
I live in the rural area and do everything in collaboration
with the diocesan social welfare centre. We are two in
number and are trying to form a team of villagehealth workers,
for the diocese.
We have already had two training programmes.
We have not started a centre nor do we take medicines with
us when we go village visiting. Through personal contacts we
exchange'ideas with groups of people on social, economic,
religious, political and educ tio-al aspects. Some put into
practice what they hear from our discussions.
*
Our work is improving, Now in our care we have 1500
mothers and non-formal students as well as small children.
Now we can s,ee a lot of change among the people.
*
I help the boarders and students of our school with their
studies, music and work. I am not doing any health work
as such.
'
*
*
Nou I am working in our dispensary. So many patients
come there. We see cases of malaria, TB, diarrhoea and
scabies. Sometimes leprosy and other cases too. I am
managing alone with all the patients. I have to be doctor,
nurse and health worker:!
p. t. o . . 2
First we identified and trained a group of local health
workers. They work in their own villages and give health
educ'-tion using flash cards. Ue have small dispensaries all
over the region where, the VHiJs halo us to establish rapport
with the paople. We have also finished a survey in some
villages and will start an under five programme soon.
*
I feel regret and a prick of conscience for having
not bean able to exercise any part of what I learnt
on the course. I7!y time has not yet come to work with the
perspective you gave us.
*
We are running a small dispensary for poor patients
since the government hospital is 10 kms away. We get lots
of patients. In the beginning I was reluctant to give
medicines since I had tha knowledge that 'health is not
medicine'. Now I do dispense because it is a need and is
inevitable . However, I see it as a starting point only.
*
aj^out IKL-£0_rl|V’u^JT^
I have been moving among the people who .speak many
languages and dialects. I am slowly learning to
communicate with them.
*
Soma -are educated but most of the elders are illiterate.
People do not appreciate if we go home without being
called. The people come to us for medicine, work, school
and Sunday prayers. We meet them at that time.
J"
It is raining heavily. The way to the main road is very
bad with ups and downs, mud and water and through the
jungle. Wecannot reach many villages in this season. ‘
*
Hare the culture, custom, diet and dross and work are
completely different since they are tribals. But it is
inter-sting and I am learning more and more. They are poor,
sincere, honest and hard working people,
Host of the villagers are estate workers or work in the fields.
Wo visit them occasionally to anquiru about their life
situation and health/and absence for a Sunday mass! lie can
meet them only at nights
when they have returned tired
ftorn work.
*
3
3
People give us chicken, vegetables or other things
Tor medicine. Sensitivity with regard to cleanliness
food etc., is less.
"
lie had a youth club here which has already died out.
And we have all kinds of discouragement while trying
to facilitate it once again.
*
# The village has a government primary school, post office,
the Panchayat Chairman and our boarding for boys. I do
not know whether they will h:.’ed our directions for a bettor
environmntal sanitation or healtheir life.
*
Now-a-days psoole are very busy.with the harvest. So we
will not find them at horn, s for health education during
our home visits.
*
Land is cultivable but depends on rain. Those who have
land and irrigation facility do agriculture/sericulture.
Soma keep cows and goats. Many are landless and get vary low
wages .
ABOUT OUR RELIGIOUS COMMWIT Y
*
Most of the others do not know anything of the ideas
you all shared with us which were
not only relevant
but necessary for the people. It is difficult for me to
work among those who know nothing about these matters.
Ths earlier brother was transferred last month. He was
a good driver, social worker and know the language but
ho could not educate the peode since he had many other
jobs as bell. I cameafter he left so I have to establish
contact with the people on my own.
*
Ue are two brothars herd. Always onq6f us is alone since
the other one has to attend to outside work including
the school.
'
.
'. .
%
I would havs been much more enthusiastic and active if
I had one or two-more companions with me, with the same
training. I feel lonely and a little fearful. Others have
their own mission and are less mindful of these ideas and
vision. I lack encouragement from our community.
p . t.o . .4
4
Here wo have more than
8 villages and we have to focus
our attention particularly for the development of
Christians. There are many needs but we cannot tackle all
of them.
*
Though I am not directly involved in the field for which
I was prepared; still I try to find some occasions to
practice what I loarnt, in the school and in the homos for
the poor, aged and children that we run.
*
I still face a language problem and am not able to
communicate with all those
I meet. I however spend
a lot of time with the youth and children building rapport
through crickot and volley ball.
*
:
numan souls' only not for living
ur. I their J'iy to day problems. I would propose
to have two or three of us together with this new holistic
vision so that we can be more effective in the context
of the lives of the poor, needy, underprivileged and retarded.
Wc
My Superior wants to start a small dispensary which may
grow into a bigger hospital. I am trying to explain the
naw understanding of health I have received in the training.
I would prefer to work amonn the people organising small
health actions with thorn. I wonder whether I will be able to
convince him.
The other brothers here had no idea of Community Health
and Development so I began my work by sharing all I had
learnt with them. Nou they are alJ/quite enthusiastic and we
have begun some work in the community. Me are learning
from our experiences as we go along.
*
The old idea of ’mission’ hove was very much linked to
conversions. So there is some suspicion among the local
non-christian members of the community about my health
and development work. I *fem patient and working with all
groups in the community and I hops that they will accept
th-? new vision which is humanisation and development of all.
*
Consciousness - approaches - values.
This is a skit to reflect on the different levels of consciousness
such as magical,
naive and critical and the differsnt approaches
to development such as
’Welfare* modernisation and social justice
and the different levels of judgements based on this motive of fear
(punishment)
fulfilling the law (legalistic? or to please the public
(good boy-good girl)
or to defend fundamental values such as
equality, freedom, human .life dignity.
Let us so© how these dimensions
are at work in this skit and what should be the conscious approach
and values needed to bring about the total liberation of man.
Consciousness - approaches ~ values,,
Worker
(tied to 3GCIAL SYSTEM)
(farmer)
He is working hard and tired.
Pujari
:
Looks at him and says:"What a Cate! tells him: ” do not
grumble.
In your last birth you committed lot of sins.
If you accept this birth you will have a better life
in the next birth.
Priest
:
Looks at him: "What an unfortunate man” Union with God
tiring you 3oy and peace,” :lessod are the poor for
their is ths kingdom”
Suffer all these and you will
be happy in heaven.
So be sorry for your sins and
promise th<t you will not commit sin.
(Worker expresses
hi s sorrow. .
Priest
:
Gives him a
Worker
:
I am with God (put the rosary on his neck)
Josary,
say Rosary every day.
-ocial Scientist:
Locks at him, Ignorance and lack of civilization” tells
him: you have to increase your production.
Use modern
way of cultivation, tractor, fertilizer hybrid seeds
and pesticides,
I give you some hybrid seeds and pesti
cides.
I give you some hybrid Geeds. (nivos him some
se ds)
Worker
:
doctor:
:
i'-ou I can improve my cultivation.
•
Looks at him all around and says:
" This is an interesting case” examine him (take a deep
breath etc) Your lungs are rottu.
You have very low
f'.P.
You have rhumatism, do not worry.
I will give you
a prescription; In ections, Tonics, Capsules, besides
these have monthly soutom blood and stool tests and take /■
X'ray.
Take plenty of milk and e(jgs, fruits and green
leafy vegetables, and take complete rest.
(gives
prescription.)
2
-2Looks at him " Hora is a typical illiterate man"
You need to know reading and writing.
Only
thfugh this you get modern ideas.
New way of
living.
This will improve your thinking.
Ideas
chan ;a the world.
Develop a habit of reading
books.
Start with this.
(Gives him bock slate
and charts.)
Educatiooalist
:
■'orker
: Looks at it and looks at the picture,,
improve”.
Village Health
ovk r
: Uhat a simple villager.
‘hat you need is good
food,clean dress.
'.at lot of green leafy ve^itablos.
An apple a day keeps the doctor away.
ba cled'n, keep the surroundings clean,
(gives
soap and an apple.)
A nimator
:
(Speaks nothing, looks at his eyes, moves his
ayss to the box wh're it is written "social
system'1 and points to the rope tied to him and
keeps the knife near him and leaves.
orker
;
Looks at the Social System and he breaths out
with a sigh of relief and hope.
x x x x ?' x x x x x x x x x x x x x x x x x x x ■
"Now I can
r
HFJ? INDIA
^LAND LETTER CASO
3F?R?ft<r
q?!T
to ,
f HI"
co/mo/viT/
ffll
TiJUtiNACti .;
<777/ jZ/HftRH’J RoAD
- V6 a 00]
-MACHAl
MAOISM
PUNJAB
HARYANA
A KASHMIR
|
RAJASTHAN
’
GUJARAT
ANDHRS ‘’RADIS*’
■0 AM U?
SEK9R
j SENij’tP
WXWftet .v> FAWTfUNQlcA <n^F^T'FS’FV^-fi 30C(RL <Uj£LFA^C
A S3 I 51 M!\ Qi^ , Bo- <SAF?m
©f. SA. ■ 7/ND|(/A<\M'B
<ZprrYi /L zi/AOV ^6 00^0^-
Sb drawis Matricwlah-on School)
ASSISI NAGAR, SARAM-604307.
^ndivanam Taluk. South Arcot (Dt) Tamil Nadu
4
SJ)ale.ia -2J.W
C HQ ’tid/ni. ,
TIt. K.
r
OyA $T.
t r>i) A
r 6- $ o <?'..
V(C-7^. 'YHUctj ,
0'^
<%h(d &
J Uu£- K- ^OMA.
Kt
Ul'
d
P’|U
CsM,rt
. d &U- dMI h <v
dsxj
i-^^r
f
50 'J W
/z
,^a f('i/ d)<izii-p<>Azk
J O/VY\
iin ttx. ^ck®..(
tAA - ckv^
ffj
TKa.
+K daj(
uW^. KC< (u,
/Sv,
. d M4/«
CWd
t
'.’
Aj-
jS-O
W\0M
-/ <G._
(a/C-W
fO^®A-?,rz)
i'Ut
p<?U.^c’lo<®L.
H'
0-5
\f^
rw<£_fkX.C
ixw\
\/!Ll^ai
.. |*f
^S-CttAt
fa'tfbkZvw^
c^-
/4x^~c
jZ C^e io
d
•
(
cRxLLoX^tkuuZ Vi
. J ('
v5
■§ k ■ <A .
Cb
d C o^cL^cf
'
J-.
n
<
.
//
6U* ^Ax
^AA-c. <xo
d y-t^a I
' [ kt/i^ -
P-VO
~^'-
Sl Franrfs Mah°icutewm. School
ASSISI NAGaR, SARAM-604307,
i‘ Tindivanam Taluk, South Arcot (Dt ) Tamil Nadu
'|?y<t, (\st-rfj &ST «_
do
d/U/YXJ
. )
fT
k>
fA M
WG, CWl4
ST. ANTHONY’S BAL BHAVAN
Father Wadi, P. O. Industrial Estate. Vasai (E),
Dist.
Thane 401 208.
CHC-89
PREPARING FOR COMMUNITY HEALTH
— AN EXERCISE
Instructions
1.
Enclosed are some extracts From many letters we have
received from Community Health Workers all over India.
They share the challenges of Community Health as well
as give an indication of the realities of such work.
2.
Read through these 'experiences'.
following from them:
3.
Then identify the
and 'Development'
a.
The common 'Health'
the people.
b.
The difficulties you may face when you work among
the people.
c.
The types of 'health work'
among the people.
d.
The problems you may face in the context of being
part of a religious community.
e.
Do you feel prepared for the different situations
and experiences shared in these letters?
Are there
any'issues' or 'matters' for which you do not feel
adequately prepared?
problems of
others have initiated
Do this exercise as an 'individual' first. Then sit
with your group and pool your observations making
a consolidated list of answers for each question—
(a) to (e).
ABOUT THE WORK
For medical facilities they are struggling very much
and have to ualk over 10 kms or go by jeep or truck to
to meet a doctor in the market town. I havestarted to
help the people with first aid and medicine. Like all other
people thay have superstitious beliefs about sickness.
Here
there is no one to give injections except brothers
like me.
*
*
My companion and I have started a Mahila Mandal and a
school health programme. The nursery school teachers were
not trained, so I invited a trained teacher from the
neighbouring village and gave 8 days intensive training in
nursery education and health. The teache? s come every week
to revise previous lessons and learn new health ideas with
flash cards. They learn to examine children, keep records and
give simple medicines. The parents come once a week for an
educational programme and meet the teachers. Since last week
3 teachers are going to different villages to gather women
and discuss social, medical and economic issues.
I live in the rural area and do everythinq in collaboration
with the diocesan social welfare centre. We are two in
number and are trying to fbrm a team of villagehealth workers,
for the diocese.
We have already had two training programmes.
We have not started a centre nor do we take medicines with
us when we go village visiting. Through personal contacts we
exchange ideas with groups of people on social, economic,
religious, political and educ tio-al aspects. Some put into
practice what they hear from our discussions.
*
*
Our work is improving. Now in our care we have 1500
mothers and non-formal students as well as small children.
Now we can see a lot of change among the people.
I help the boarders and students of our school with their
studies, music and work. I am not doing any health work
as such.
*
Now I am working in our dispensary. So many patients
come there. We see cases of malaria, TB, diarrhoea and
scabies. Sometimes leprosy and other cases too. I am
managing alone with all the patients. I have to be doctor,
nurse and health worker;!
*
p. t. o . . 2
• First we identified and trained a group of local health
workers. They work in their own villages and give health
education using flash cards. We have small dispensaries all
over the region where the VHWs helo us to establish rapport
with the people. We have also finished a survey in some
villages and will start an under five programme soon.
I feel regret and a prick of conscience for having
not been able to exercise any part of what I learnt
on the course. Fly time has not yet come to work with the
perspective you gave us.
We are running a small dispensary for poor patients
since the government hospital is 10 kms away. We get lots
of patients. In the beginning I was reluctant to give
medicines since I had the knowledge that 'health is. not
medicine.'. Now I do dispense because it is a need and is
inevitable . However, I see it as a starting point only.
*
AJ3 0 U T TH E __C 0 W U NIT Y
I have been moving among the people who speak many
languages and dialects. I am slowly learning to
communicate with them.
*
Some are educated but most of the elders are illiterate.
People do not appreciato if we go home without being
called. The people come to us for medicine, work, school
and Sunday prayers. We meat them at that time.
""
It is raining heavily. The way to the ‘main road is very
bad with ups and downs, mud and water and through the
jungle. We cannot reach many villages in this season.
*
Here the culture, custom, diot and dross and work are
completoly different since they are tribals. But it is
inter-sting and I am learning more and more. They are poor,
sincere, honest and hard working people.
Flost of the villagers are estate workers or work in the fields.
We visit them occasionally to enquir ■ about their life
situation hnd health/and absence for a Sunday mass! We can
meet them only at nights
when they have returned tired
from work-'.
*
3
3
People give us chicken, vegotablos or other things
for medicins. Sensitivity with regard to cleanliness
food etc., is less.
Ue had a youth club here which has already died out.
And we have all kinds of discouragement while trying
to facilitate it onco again.
*
* The village has a government primary school, post office,
the Panchayat Chairman and our boarding for boys. I do
not know whethor they will hoed our directions for a hotter
environm ntal sanitation or healthair life.
Now-a-days peoole are very busy with tho harvest. So wo
will not find thorn at horns for health education during
our home visits.
*
*
Land is cultivable but depends on rain. Those who have
land and irrigation facility do agriculture/sericulture.
Some keep cows and goats. Many aro landless and get very lbw
wages.
ABOUT OUR RTLIGIOy^ COMMUNITY
Most of the others do not know anything of the ideas
you all shared with us which were
not only relevant
but necessary for the people. It is difficult for me to
work among those who- know nothing about these matters.
*
The earlier brother was transferred last month. He was
a good driver, social worker and know tho language but
he could not educate the peoole since ho had many other
jobs as well. I came after he left so I have to ostablish
contact with the peoole on my own.
*
Ue are two brothers here. Always ongfif us is alone since
the other one has to attend to outside work including
the school.
%
* .1 would have been much more enthusiastic and active if
I had one or two more companions with me, with the same
training. I feel lonely and a little fearful. Others have
their own mission and are less mindful of these ideas and
vision. I lack encouragement from our community.
p.t.o . .4
4
..or attention particularly fox the develo^me,of
Christians. There are many needs but we cannot tackle all
of them,
Though I am not directly involved in the field for which
I was prepared, still I try to find some occasions to
practice what I laarnt, in the school and in the homes for
ths poor, aged and children that we run.
*
I
s’-ill face a language problem and am not able to
I mr
however spend
or
building r""
,,urnun souls- only not rur living
uuii.gc anu their day to day problems. I would propose
to have two or three of us together with this new holistic
vision so that we- can be mor? effective in the context
of ths lives of ths poor, needy, underprivileged end retarded
My Superior wants to start ~ smell dispensary which may
grow into a bigger hospital. I am trying to explain the
naw understanding of health I. have received in the training.
I would prefer to war1
on-~ the paonle organising small
health actions with
■inn'-1'
h~r I will be able to
convince him.
The other brothers,here had no idaa of C-ommunity Health
and Development so I began my work by sharing all I had
learnt with them, Now they are alJ^uito enthusiastic and we
have begun some work in the community. We are learning
from our experiences as we go along.
*
The old ioea of ’mission’ h.?.ee was very much linked to
conversions. So there is some suspicion among the local
ncn-christian members of the community about my health
and development work. I am patient and working with all
"roups in the <--hr " that they will accept
"nd development of all.
*
PREPARING FOR COrWIUNITY HEALTH
CHC-89
— AN EXERCISE
Instructions
1.
Enclosed are some extracts Prom many letters we have
received from Community Health Workers all over India.
They share the challenges of Community Health as well
as give an indication of the realities oP such work.
2.
Read through these 'experiences'.
following from them:
3.
Then identify the
'Development' problems of
a.
The common 'Health'
the people.
b.
The difficulties you may Pace when you work among
the people.
c.
The' types of 'health work'
among the people.
d.
The problems you may face in the context of being
part of a religious community.
e.
Do you feel prepared for the different situations
and experiences shared in these letters?
Are there
any'issues' or 'matters' for which you do not feel
adequately prepared?
and
others have initiated
Do this exercise as an 'individual' first. Then sit
with your group and pool your observations making
a consolidated list of answers for each question-(a)' to (e).
ABOUT THE WORK
*
For medical facilities they are struggling very much
and have to walk over 10 kms or go by jeep or truck to
to meet a doctor in the market town. I havestarted to
help the people with First aid and medicine. Like all other
people they have superstitious beliefs about sickness.
Here
there is no one to'give injections except brothers
like me.
My companion and I have started a Mahila Flandal. and a
school health programme.' The nursery school teachers were
not trained, so I invited a trained teacher from the
neighbouring village and gave 8 days intensive training in
nursery education and health. The teache? s come every week
to revise previous lessons and learn new health ideas with
flash cards. They learn to examine children, keep records and
give simple medicines. The parents come once a week for an
educational programme and meet the teachers. Since last week
3 teachers are going to different villages to gather women
and 'discuss social, medical and economic issues.
*
I live in tha rural area and do everything in collaboration
with the diocesan social welfare centre, lie are two in
number and are trying to form a team of villagehealth workers,
for the diocese.
We have already had two training programmes.
We have not started a centre nor do we take medicines with
us when we go village visiting. Through personal contacts we
exchange ideas with groups of people on social, economic,
religious, political and educ tio-al aspects. Some put into
practice what they hear, from our discussions.
*
*
Our work is improving. Nou in our care we have 1500
mothers and non-formal students as well as small children.
Now we can see a lot of change among the people,
I help the boarders and students of our school with their
studies, music and work. I am not doing any health work
as such.
*
Now I am working 'in our dispensary. So many patients
come there. We see cases of malaria, TB, diarrhoea and
scabies. Sometimes leprosy and other cases too. I am
managing alone with all the patients. I have to be doctor,
nurse and health worker:!
*
p . t. o . . 2
First ue identified and trained a group of local health
workers. They work in their own villages and give health
education using flash cards, We have small dispensaries all
over the region where the VHWs help us to establish rapport
with the people. Ue have also finished a survey in some
villages and will start an under five programme soon.
I feel regret and a prick of conscience for having
not been able to exercise any part of what I learnt
on the course. Fly time has not yet come to work with the
perspective you gave us.
*
Ue are running a small dispensary for poor patients
since the government hospital is 10 kins away. Ue get lots
of patients. In the beginning I was reluctant to give
medicines since I had the knowledge that ’health is not
medicine'. Now I do dispense because it is a need and is
inevitable . However, I see it as a starting point only.
about
*
I have been moving among the people who speak many
languages and dialects. I am slowly learning to
communicate with them.
Soma are educated but most of the elders are illiterate.
- People do not appreciate if ue qo home without being
called. The people come to us for medicine, work, school
and Sunday prayers. Ue meet them at that time.
*
It is raining heavily. The way to the main road is very
bad with ups and downs, mud and water and through the
jungle. We cannot reach many villages in this season.
*
■-
Here the culture, custom, diet and dross and work are
completely different since they are tribals. But it is
inter-sting and IT am learning more and more. They are poor,
sincere, honest and hard working people.
Most of the villagers arc estate workers or work in the fields.
We visit them occ-•sionally ,to anquir > about their life
situation and hcaltb/and absence for a Sunday mass! Ue can
meet them only at nights
when' they have returned tifed
fcom work. '
*
3
3
People give us chickenvegetables or other things
For medicine. Sensitivity with regard to cleanliness
food etc ., is less.
*
Ue had a youth club hero which has already died out.
And ue have all kinds of discouragement while trying
to facilitate it once again.
*
* Tho village has a government primary school, post office,
the Panchayat Chairman and our.boarding for boys. I do
not know whether they will heed our directions for a better
environm ntal sanitation or healthair life.
Nou-a-days people are vory busy with the harvest. So wo
will not find them at homes for health education during
our home visits.
*
Land is cultivable but depends on rain. Those who have
land and irrigation facility do agriculture/sericulture.
Some keep cows and goats. Many arc landless and get very low
wages.
*
ABOUT OUR, RSLIGIOUS COMMUNITY
*
Most of tho others do not know anything of the ideas
you.all shared with us which were
not only relevant
but necessary for the people. It is difficult for me to
work among those who know nothing about these matters.
The earlier brother was transferred last month. He was
a good driver, social worker and knew the language but
he could not’ educate the people' since he had many other
jobs as well. I care-after he left so I have to establish
contact with the people 'on my own.
*
Ue are two brothers hern. Always ong6f us is alone since
the other one has to attend to outside work including
the school.
*
I would have been much more enthusiastic and active if
I had one or two more companions with me, with the same
training. I feel lonely and a little fearful. Others have
their own mission and are less mindful of these ideas and
vision. I lack encouragement from our community.
*
p.t.o . .4
4
Here we have more than
8 villages and we have to focus
our attention particularly for the development of
Christians. There are many needs but -we cannot tackle all
of them.
*
Though I am not directly involved in the field for which
I was prepared^ still I try to find some occasions to
practice what I learnt, in the school and in the homes for
the poor, aged and children that we run.
*
I still face a language problem and am not able to
communicate with all those
I meet. I however spend
a lot of timo with the youth and children building rapport
through cricket and volley ball.
*
Ue are working for tho 'human souls' only not for living
beings and their day to day problems. I would propose
to have two or thrae of us together with this new holistic
vision so that we can ba more effective in the context
of ths lives of the poor, needy, underprivileged and retarded.
*
Ply Superior wants to start a small dispensary which may
grow into a bigger hospital. I am trying to explain the
new understanding of health I have received in tho training.
I would prefer to work amonn the peonle organising small
health actions with them. I wonder whether I will be able to
convince him.
■*'
The other brothers here had no idea of Community Health
and Development so I began my work by sharing all I had
learnt with them. Nou they are aiyquite enthusiastic and we
have begun soma work in the community. Ue are learning
from our experiences as we go along.
*
The old i'-ea of 'mission' here was very much linked to
conversions. So there" is some suspicion among the local
non-christian members of the community about my health
and development work. I am patient and working with all
groups in the community and I hopa that they will accept
'.hr new vision which is humanisation and development of all.
*
Ho^e u? haw
*
m^r
h
? villag
ic 1
•' uo f ucus
our attention particularly fci the development of
Christians. There are many needs but we cannot tackle all
of them.
*
Though I am not directly involved in the field for which
I was prepared, still I try to find some occasions to
practice what I laarnt, in the school and in the homes for
the poor, aged and children that us run.
*
I still face a language problem and am not able to
T houever spend
co ”m:inicfite with all those
I meet
'I'"
nd
' building rapport
*
'•
■
,,iuniun sours' only not for living
otiuyu unu their day to day problems. I would propose
to have t:'o or three of us together with this new holistic
vision so that ua can be more effective in the context
of the lives of the poor, needy, underprivileged and retarded.
My Superior wants to start a small dispensary which may
grow into a bigger hospital. I am trying to explain the
new understanding of health I have received in the. training.
I would prefer to work
im the people organising small
health actions with
' uonHe" uheth r I will be able to
convince him.
’’
The other brothers here had no idea of C-ommunity Health
and Development so I began my work by sharing all I had
learnt with them. Nou thoy are aiybuite enthusiastic and ue
have begun some work in th-) community. We are learning
from our experiences as ue go along.
*
The old idea of 'mission’ here was. very much linked to
conversions. So there is some suspicion among the local
non-christian members' of the community about my health
and development work. I am patient and working with all
croups in the com
hv apr' r hone that they will accept
oew vi
' and development of all.
*
CHC-89
PREPARING FOR COMMUNITY HEALTH
— AN EXERCISE
Instructions
1.
Enclosed are some extracts from many letters we have
received from Community Health Workers all over India.
They share the challenges of Community Health as well
as give an indication of the realities of such work.
2.
Read through these 'experiences'.
following from them:
3.
Then identify the
problems of
a.
The common 'Health'
the people.
b.
The difficulties you may face when you work among
the people.
c.
The types of 'health work'
among the people.
d.
The problems you may face in the context of being
part of a religious community.
e.
Do you fael prepared for the different situations
and experiences shared in these letters?
Are there
any'issues' or 'matters' for which you do not feel
adequately prepared?
and
'Development'
others have initiated
Do this exercise as an 'individual' first. Then Sit
with your group and pool your observations making
a consolidated list of answers for each question—
(a) to (e) .
ABOUT THE WORK
For medical facilities’they are struggling very much
and have to walk over 10 kms or go by jeep or truck to
to meet a doctor in the market town, I havestarted to
help the people with First aid and medicine. Like all other
people they have superstitious beliefs about sickness.
Here
there is no one to give injections except brothers
like me.
*
My companion and I have started a Mahila fflandal and a
school health programme. The nursery school teachers were
not trained, so I invited a trained teacher from the.
neighbouring village and gave 8 days intensive training in
nursery education and health. The teache? s come every week
to revise previous lessons and learn new health ideas with
Plash cards. They learn to examine children, keep records and
give simple medicines. The parents come once a week for an
educational programme and meet the teachers. Since last week
3 teachers are going to different villages to gather women
and discuss social, medical and economic issues.
*
I live in the rural area and do everything in collaboration
with the diocesan social welfare centre. We are two in
number and are trying to form a team of villagehealth workers,
for the diocese.
We have already had two training programmes.
We have not started a centre nor do we take medicines with
us when we go village visiting. Through personal contacts we
exchange ideas with groups of people on social, economic,
religious, political and educ tioal aspects. Some put into
practice what they hear from our discussions.
*
Our work is improving. Now in our care we have 1500
mothers and non-formal students as well as small children.
Now we can see a lot of change among the people.
*
I help the boarders and students of our school with their
studies, music and work. I am not doing any health work
as such.
*
Now I am working in our dispensary. So many patients
come there. Ue see cases of malaria, TB, diarrhoea and
scabies. Sometimes leprosy and other cases too. I am
managing alone with all the patients. I have to be doctor,
nurse and health workerd
*
p. t. o . . 2
4
*
Here us have more than
9 villages and we have to focus
our attention particularly for the development of
Christians. There are many needs but we cannot tackle all
of them.
Though I am not directly involved in the field for which
I was preparad, still I try to find some occasions to
practice what I learnt, in th- school and in the homes for
the poor, aged and children that we run.
*
I still face a language problem and am not able to
communicate with all those
I meet. I however spend
a lot of timo with the youth and children building rapport
through cricket and volley ball.
*
Ue are working for the 'human souls’ only not for living
beings and their day to day problems. I would propose
to have two or three of us together with this new holistic
vision so that wo can be more effective in the context
of the lives of the poor, needy, underprivileged and retarded.
*
My Superior wants to start a small dispensary which may
grow into a biggar hospital. I am trying to explain the
naw understanding of health I have received in the. training.
I would prefer to work among the peonle organising small
health actions with thorn. I wonder whether I will be abla to
convince him.
*
The other brothers here had no idea of Community Health
and Development so I began my work by sharing all I had
learnt with them. Now they are aiyquite enthusiastic and we
have begun some work in the community. Ue are learning
from our experiences as we go along.
™
The old idea of 'mission' h..-.ce was very much linked to
conversions. So there is some suspicion among the local
non-christian members of the community about my health
and development work. I am patient and working with all
groups in the community and I hope that they will accept
■.h? new vision which is humanisation and development of all.
"
CHC-89
PREPARING FOR COMMUNITY HEALTH
--AN EXERCISE
In s tr u c ti qns
1.
Enclosed are some extracts Prom many letters we have
received from Community Health Workers all over India.
They share the challenges oF Community Health as well
as give an indication oF the realities.oF such work.
2.
Read through these 'experiences'.
Following From them:
3.
Then identity the
and 'Development'
problems oF
a.
The common 'Health'
the people.
b.
The diFFiculties you may Face when you work among
the people.
c.
The types oF 'health work' others' have initiated
among the people.
d.
The problems you may Face in the context oF being
part oF a religious community.
e.
Do you Feel prepared For the diFFerent situations
and experiences shared in these letters?
Are there
any'issues' or 'matters' For which you do not Feel
adequately prepared?
Do this exercise as an 'individual' First. Then sit
with your group and pool your observations making
a consolidated list oF answers For each question-(a) to (e).
ABOUT THE WORK
For medical facilities they are struggling very much
and have to ualk over 10 kms ar go by jeep or truck to
to meet a doctor in the-market town. I havestarted to
help the people with first aid and medicine. Like all other
people they have superstitious beliefs about sickness.
Here
there is no one to give injections except brothers
like me.
*
My companion and I have started a Mahila Mandal and a
school health programme. The nursery school teachers were
not trained, so I invited a trained teacher from the
neighbouring village and gave 8 days intensive training in
nursery education and health. The teache? s come every week
to revise previous lessons and learn new health ideas with
flash cards. They learn to examine children, keep records and
give simple medicines. The parents come once a week, for an
educational programme and meet the teachers. Since last week
3 teachers are going to < ifferent villages to gather women
and discuss social, medical and economic issues.
*
I live in the rural area and do everything in collaboration
with the diocesan social welfare centre. Ue are two in
number and are trying to form a team of villagehealth workers,
for the diocese.
Ue have already had two training programmes.
We have not started a centre nor do we take medicines with
us when we go village visiting. Through personal contacts ue
exchange ideas with groups of people on social, economic,
religious, political and educ tio al aspects. Some put into
practice what they hear from our discussions.
*
Our work is improving. Now in our care we have 1500
mothers and non-formal students as well as small children.
Now we can see a lot of change among the people.
*
I help the boarders and students of our school with their
studies, music and work. I. am not doing any health work
as such.
*
Nou I am working in our dispensary. So many patients
come there. We see cases of malaria, TB, diarrhoea and
scabies. Sometimes leprosy and other cases too. I am
managing alone with all the patients. I have to be doctor,
nurse and health worker.
*
p . t. o . . 2
*
First ue identified and trained a group of local health
workers. They work in their own villages and give health
education using flash cards. We have small dispensaries all
over the region whore the VHUs helo us to establish rapport
with the people. .Ma have also finished a survey in some
villages and will start an under five programme soon.
I feel regret and a prick of conscience for having
not bean able to exercise any part of what I learnt
on the course, fly time has not yet come to work with the
perspective you gave us.
We are running a small dispensary for poor patients
since the government hospital is 10 kms away. Ue get lots
of patients. In the beginning I was reluctant to give
medicines since I had the knowledge that 'health is not
medicine'. Now I do dispense because it is a need and is
inevitable . However, I see it as a starting point only.
■'f
ABOUT ,T.H£__C0mUN_I TY
*
I have been moving among the people who speak many
languages and dialects. I am slowly learning to
communicate with them.
Some are educated but most of the elders are illiterate.
People do not appreciate if ue go home without being
called. The people come to us for medicine, work, school
and Sunday prayers. Ue meet them at that time.
r
It is raining heavily. The way to the main road is very
bad with ups and downs, mud and water and through the
jungle. Ua cannot reach many villages in this season.
*
Here the culture, custom, diet and dross and work are
completely different since they are tribals. But it is
inter'sting and I am learning more and more. They are poor,
sincere, honest, and hard working people.
'■
Host of the villagers are estateworkars or work in the fields.
Ue visit them occasionally to enquire about their life
situation and healtt/and absence for a Sunday mass! Ue can
meet them only at nights
whan they have returned tired
f rom -uork .
-
*
3
3
People give us chicken, vegetables or other things
for modicine. Sensitivity with regard to cleanliness
food etc., is less,
*
* ’ Ue had a youth club here which has already died out.
find ue have all kinds of discouragement- while trying
to facilitate it once again.
* The village has a government primary school, post office,
ths Panchayat Chairman and our boarding for boys. I do
not know whether they will heed our diractions for a hotter
environmental sanitation or health-air life.
*
Now-a-days peopla are vory busy with the. harvest. So we
will not find th^m at horns for health education during
our home visits.
*
Land is cultivable but depends on rain. Those who have
land and irrigation facility do agri culture/sericultore.
Some keep cows and goats. Many ara landless and get very low
wages.
ABOUT OUR RZL IGIOUS COMMUNITY
*
Most of tho others do not know anything of the ideas
you all shared with us which were
not only relevant
but necessary for the people. It is difficult for me to
work among thoso who know nothing about these matters.
The earlier brother was transferred last month. He was
a good driver, social worker and knew the language but
he could not -educate the people since he had many other
jobs as well. I careafter ho left so I have to establish
contact with the people on my own.
*
*
Ue are two brothers hern. Always ongfef us is alone since
the other one has to attend to outside work including
the school.
I would have been much more enthusiastic and active if
I had one or two more companions with me, with the same
training. I feel lonely and a little fearful. Others have
their own mission and are less mindful of these ideas and
vision. I lack encouragement from our community.
*
p . t.o . .4
4
Here we have more than
3 villages 'nd vie have to focus
our attention particularly for the development of
Christians. There are many needs but we cannot tackle all
of them.
*
Though I am not directly involved in the field for which
I was prepared, still I try to find some occasions to
practice what I learnt, in the school and in the homes for
the poor, aged and children that we run.
*
I still face a language problem and am not able to
communicate with all those
I meat. I however spend
a lot ■ '
’ ' '• '
ond ch4 1 '-'cn building rapport
*
’
.luman sours1 only not for living
ot-ingu anu tneir day to day problems. I would propose
to have two or three of us together with this new holistic
vision so that we can be more effective in the context
of ths lives of the poor, needy, unr4srprivileged and retarded.
Ny Superior wants to start a small dispensary which may
grow into a bigger hospital. I am trying to explain the
naw understanding of health I have received in the training.
I would prefer to work amonn the people organising small
health actions with
’ wonder whether I will be able to
convince him.
The other brothers here had no idea of Community Health
and Development so I began my work by sharing all I had
learnt with them. Now they are aiyqui te enthusiastic a nd we
have begun soma work in the community. Ue are learning
from our experiences as we go along.
*
The old i'-ea of 'mission
*
h..'re-was very much linked to
conversions. So there is some suspicion among the local
ncn-christian members of the community about my health
and development work. I am patient and working with all
groups in the enmmunitv and I hope that they will accept
new vi
-■
-> and development of all.
*
Community Health and Development Course
for Jyoti Sadan Brothers
(5th week)
CO. Io
Programme for the period 25-7-88 to 1-8-88
25-7-88
Monday
Session I
(8.30—10.00)
Introduction to
the Human Body
Ravi Narayan
Session II (10.30-12.00) Special Senses,
v.’hich will be Eyes,r
tgar. Nose and Skin
26-7-88
Tuesday
Session 111(8.30-10.00)
Heart and
Circulation
Session IV (10.30-12.00) Muscle and Bones
27-7-88
Session
Wednesday
28-7-88
Thursday
V (8.30-10.00)
Thelma Narayan
Thelma Narayan
Respiratory
System
Mani Kaliath
Session VI (10.@0-12.00) Immunity and
resistance
Mani Kaliath
Session VII(8.30-10.00)
SP Tekur
Digestive System
SessionVII (10.30-12.00) Urinary and
Reproductive System
29-7-88
Friday
Session IX (8.30-10.00)
Session X
1-8-88
Monday
Ravi Narayan
Brain and Higher
functions
Mani Kaliath
(10.30-12.00) Nerves
Mani Kaliath
(2 to 4 P.M) I2uestion answer
Session
COMMUNll
SP Tekur ■—
Ravi Narayan,
Thelma Narayan,
Mani Kaliatho
i 31 V.TH C£LL
47/1, (First Floor; St. Marks Road,
Bangalore - 560 001.
Community Health and Development Course (6th week)
for Jyoti Sadan Brothers
Programme for the period 1-8-88 to 10-8-88
Human Biology Continued
1-8-88
Monday
Session
Session
IX
x
(2 P.M. to 3 P.M.)
(3.15P.M.<=4 P.M. )
'
Rav1 Narayan
Reproductive system
2-8-8S
Session
XI
(2 P.M. to 3 P.M.)
Question Asnwer
Session
Ravi Narayan
Growth and Devlopment
Tuesday Session XII (3.15P.M.- 4 P.M.)
NUTRITION COURSE
3-8-88 Session l""“T5"p7M7"t6 3 P.M.)
Wednesday
Session II (3.15P.M.to 4 P.M.)
Foods and Diets
Ravi Narayan
Ma4aliath
4-8-88
Thursday Sessionlll
(2 P.M. to 3 P.M.)
Session IV
(3.15P.M.4 P.M.)
Nutritional Assess
ment and Growth
Monitoring
Session V
(2 P.M. to 3 P.M.)
Mother and Child
5-8-88
Friday
Session VI (3.15P.M.«
4 P.M.)
q-8-88
Session VII (2 P.M. to 3 P.M.)
M&tt&ay
Tv-tockw Session VIII (3.15P.M- 4 P.M. )
Session IX
(2.P.M. to 3 P.M.)
■Tuesday (j Session X
(3.15 P.M- 4 P.M.)
/0-8-88
Session XI (2 P.M. to 3 P.M.)
lQr8-88
Wednooday
Session XII (3.15P.M.-4 P.M. )
Nutrition
Mani
Kaliath
Nutritional
Diseases
Thelma
Narayan
Low Cost Diets
Nutrition Education
Ravi
Narayan
Social and
Community Aspects
and Nutritional
problems
yp Luftt
7 Py.joAw CJ+a-T
Ravi
Narayan
COMMUNITY HEALTH AND DEVELOPMENT COURSE (7-9th WEEK)
For Jyothi Sadan Brothers
7th Week
Independence
15-8-88
Monday
16-8-88
Tuesday
Session I
Session II
17-8-88
Wednesday
2-4 PM
2-4 PM
Orientation to Leprosy
and Leprosy Control
Leprosy
Holiday
Dr. Paul
Neelamkavil
Dr. Paul
Neelamkavil
NO CLASS
18-8-88
Thursday
19-8-88
Friday
Day
Session III 2-4 PM
Leprosy
Dr. Paul
Neelamkavil
8th Week
22-8-88
to
26-8-88
(Mon-Fri)
27-8-88
Saturday
9.30-10.30 AM
Daily
Minor Ailment Treatment Dr. S.P. TEKUR
1.30-3.00
Daily
pm
First Aid
Dr. Srinivasamurthy
(St.John's Ambulanc^T
1.30-3.00
PM
First Aid
Dr. Srinivasamurtb
(St.John's Ambulanc(||
9th Week
28-8-88
to
2-9-88
3-9-88
9*30-10.30
Daily
Alternative Systems
of Medicine
Dr. S.P.TEKUR
Phase I - Test (individual and group)
(details will be announced in class)
Further Programme
5-9-88
Special Intensive Course in Community Health programmes
"CO
at Community Health Cell, Bangalore
9-9-88
10 AM to 4 PM daily
12-9-88
to
(for Seniors only)
16-9-88
17-9-88
Phase II - Test (Individual and group)
at Jyoti Sadan for seniors only
The Juniot batch will undergo Phase II of the course at a later dat®
CGN" "UNITY H. >5 'IH CELL
47/1 St Mark’s Hoad
Bangalore 560001
INTEL'~IVE TRAINING COUK'E IH COMMUNITY & DEVELOPMENT
for Brothers of Jyoti Sadan— Seniors—II Phase
Venue* Community Health Cell
Duration* 5.9.88—9.9.38 &
12.9.88-17.9.88
Timings s 10 am to 4 pm
P r o g r r2 rr. m e
5.9.88
menday
10 an
Getting to know each other
11 am
Orientation; Course content/programme
12 noon
Ramakka’s Story (slides)
1
pm .
Lunch
2
pm
Community Health; Situation analysis
3
pm
Common perspectives in education and
health—Fr. Claude n’Souza
6.9.88
tuesday
7.9.88
Wednesday
10 am
Ch ikkanaha 11 i—S imu 1 & ti on game
1
pm
Lunch
2
pra
Headings; Maternal & Child Health/
Communicable Diseases
3
pm
Drug issues——-Dr. Gopal Babade
10 am
Visits to developmental projects
(Deena Seva Sangh/J-EDS/'/owen* s Voice)
2
pm
pm
Lunch
Working with the community '
3
pm
GCHiHlUDlCGOXt? t/lS03S©S
1
ivrvUI;
(Assignment on Communicable Diseases)
2
2
8.9.88
thursday
9.9.88
fri ay
10 am
Maternal and Child Health
11 am
Community based health workers
and discussion with health volunteers
1
pm
lunch
2
pm
Discussion on assignment
3
pm
Immunisation with demonstration
10 am
Environmental sanitation
11 art
Readings* Environmental Sanitation
12 noon
Environmental Sanitation
1
pm
lunch
2
pm
Visit to Sumanahally leprosy Training
Centre——(Dr. Paul R'selamkavil)
(Group assignment for the week end)
12.9.88
mon- ay
10 am
1’
£^E±aET5i=Hs«±=^r-esre
11 am ' | Discussion on week end assignments
12 noon ^Health Education method^
1
pm^/
2
pro
3
pm
lunch
(jSovt health programmes—Dr. G Gururaj 1—?>
Communicable diseases --- Dr. S P Tekur
(Assignments on Health Education Practice)
3
3
13.9.88
tuesday
10 am
H a 1 th Bduc ■ . ■ ti or. r? o- th od s/p ractice
(flash cerds/flip chsrts/rpie play)
; theme—nutrition
1
lunch
pm
1—1
!
2<,?pm
J
(
\
3
Pt
ReerttlRJ^Govt health programmes. /-» r“
i
pm -4 Govt Ucalth~itrogrames--Dr. G Gururej
X? — 1-1 p-,-Y->
"Tv-Jb-sJ
til—
-
C2rCJ-^-u-l
(assignments on primary h.alth cere)
14.9.88
Wednesday
15.9.£8
thursday
16.9.88
friday
9
am
Cmmunity Mental Health
(Visit. to Sakalvera)-—-l>r. Mohan Isaac* MMHAMS
1
pn*
lunch
2
pin
Cental health——Hhaskar
3
pm
School health——Or. Shatkar
10 am
Question Answer Session
11 3fi5
Co.cn-unity Eased Rehabilitation
1 pm
lunch
2
pm
Discussion on Primary Health Care
3
pm
Planning a programme in the Community
10 am
Community Health and Development! some
initiatives (slides)
1
pm
2-4 pm
17.9.88
Saturday
PtXCO
«
10
am
lunch
Closing session and sharing of experiences
evaluation at •jyoti Sedan
P3» The programme drawn u-> is subject to change
depending on the r. vail ability of some
resource persons.
COMMUH'Vno.a
io
Community Health and Development Training Programme
Ill Phase: for the
Scholastics of Jyothi Sadan
02.00 pm to 4.30 pm
JULY 1989
Monday 10 July
Environmental Health*-!
Tuesday 11 July
Environmental Health*-II : SPT
Wednesday 12 July
Communicable Diseases#-! : SPT
Friday 14 July
—do—II
: SPT
Monday 17 July
Immunization
: MK
Tuesday 18 July
School Health
: RN/DJB
Wednesday 19 July
Maternal & Child Health-I; MK
Monday 24 July
Communicable Diseases III: SPT
Tuesday 25 July
—do—IV
s SPT
Wednesday 26 July
—do—V
: SPT
Friday 28 July
—do—VI
: SPT
Monday 31 July
Maternal & Child Health-IIsMK
: SPT
*Water, solid x^aste disposal, excreta disposal etc.
//Malaria, Filaria, Tuberculosis, Leprosy, amoebiasis,
cholera, viral hepatitis, polio, dipththeria etc.
SPT—-Shirdi Prasad Tekur; MK—Mani Kalliath;
RN—Ravi Narayan; DJB—DJ Bhaskar
^5' io
JSC III
COMMUNITY, HEALTH AND DEVELOPMENT COURSE
for
JYOTI SADAN SCHOLASTICS:
Seniors and Juniors: Phase I
5
1990
Week IJ
1.45 pm to 4.30 pm
9 am to 12 noon
2.6 March
Monday
Getting to know each
other
Introduction to course
Methodology and content
(RN)
Two faces of India (slide show)
and group discussion
(MP/KG)
27 March
Tuesday
Group work analysis
Participatory learning
Community Health—what
it is?
Uhat is health
(RN)
Ramakka’s story (slide show)
and group discussion
(RP/KG)
28 March
Wednesday
Exploring posters
Group discussions on
Choma^s/Vasu’s
story
(MP)
29 March
Thursday
Churches Health
apostolate
Changing vision
(TN)
3.00—-4.30 pm
Understanding
health (plenary
on group
discussion)
(KG/MP)
Health in tribal
region—-an
exparience
(MS)
MONSOON (simulation game)
(SPT/KG/MP)
30 March
Friday
31 March
Saturday
1,4B to 3 pm
Island (slide show) and group
discussion
Skit on consciousness
(KG/MP)
Community, Health and
Development: definition
and linkages
Building the objectives
and outlines of the course
(RN)
-s•» —St — — <—!=«•=-•=:<— E=
SS — S= -»S3«®SS-»~ — =5 — ” -»
-= a» £5—ss — =r — ICT—es — = — w — ts: — ss — — — sx—s:s; —ES — =X — SS—ca»
RN—Ravi Narayan; MP—Magimai Pragasam; KG—K Gopinathan; HS—H Sudarshan;
TN—Thelma Narayan; SPT—Shirdi Prasad Tekur
21.3.1990
for Community Health Coll
fo
tffil -f-
c5-lc>
t(_
Kr\L*/\S}
COMMUNITY, HEALTH AND DEVELOPMENT COURSE
for
JYOTI SADAN SCHOLASTICS: Seniors and Juniors
Tentative' plan for the programme on low cost media :
10.45 am to 12.00 noon
Date
16 April
• Basics of communication
• Group media Vs Mass media
■ Low cost media
(Theoretical input and group discussion)
17 April
Poster_making
4 Basic techniques
* Making simple posters in groups
* Evaluation
Materials needed : Poster paper
Old magazines
Scissors
Sketch pens
Gum
18 April
Puopetry
* Introduction to puppets and puppet programmes
* Making simple puppet programmes using the puppets
available on health issues in groups
* Performance
* Evaluation
Street theatre
19 April
*
*
*
*
*
20 April
Introduction to street theatre
Basic techniques
Play making in groups
Demonstration
Evaluation
• Advantages and disadvantages of low cost media
• How to use these media for various settings
»Informations about resources available
• Performance of few programmes after shaping
Over all evaluation of the programme
'5-^
TRAINING PROGRAMME IN COMMUNITY HEALTH ANO DEVELOPMENT
JYCTI SADAN SCHOLASTICS s 1990
(JUNIORS & SENIORS)
Date
Programme
Phase I
:
Duration
Seniors & Juniors (combined)
1. Getting to know each other.
Introduction to Course
Methodology and Content
26.03.90
3 hrs
2. Two faces of India (slide
show) and group discussion
26.03.90
2% hrs
3. Group work analysis participatory learning
Community Health - What it
is - What is Health
27.03.90
3
4. Ramakka's Story (slide show)
and group discussion
27.03.90
2% hrs
5. Exploring Posters - Group
discussions on Choman’s/
Vasu's story
28.03.90
3
6. Understanding Health (Plenary
on group discussion)
28.03.90
1% hrs
7. Health in tribal region - an
experience
28.03.90
1^ hrs
8. Churches Health Apostolate Changing vision
29.03.90
3
9. Monsoon (simulation game)
29.03.90
2% hrs
10. Island (slide show) and group
discussion - Skit on Consciousness
30.03.90
2% hrs
11. Group Discussion on C, CH & CD
30.03.90
2
hrs
12. Community, Health and Development
Definition and Linkages - Building
the objectives and outlines of the
Course
31.03.90
3
hrs
13. Basics of Communication - Group
media Vs Mass media - Low Cost
media
16.04.90
1'2 hrs
14. Street Theatre - Basic exercises
Introduction to street theatre Basic techniques - Play making Demonstration - Evaluation
17.04.90
to
19.04.90
4^ hrs
15. Advantages and disadvantages Use of the medium in various
settings/Resources/evaluation
20.04.90
1% hrs
hrs
hrs
hrs
2
16. Nervous System
24.04.90
4
17. Basics of Communication Definition of Mass media
24.04.90
1^ hrs
18. Sense Organs
25.04.90
1% hrs
19. Muscular, Skeletal and
Circulatory Systems
26.04.90
4
20. Minor Ailments : Diarrhoea;
Fever & G.I. System
28.04.90
Ifj hrs
21. Minor Ailments : Upper
Respiratory infections;
Skin infections; Respiratory
and Cardio-Vascular Systems
30.04.90
lh hrs
22. Minor Ailments : Aches, Ear
Discharge and Cardio-Vascular
Systems (contd.)
02.05.90
1% hrs
23. Street Theatre : Basic
exercises; introduction to
Street Theatre
03.05.90
4
hrs
.05.90
12
hrs
8
hrs
24. St. John’s Ambulance Association
25. Basic techniques; play making
04.05.90
demonstration; evaluation;
&
Advantages and disadvantages;
05.05.90
Use of the medium in various
settings; resources available;
performance of few programmes;
Overall evaluation of the programme
hrs
hrs
26. Street Theatre
12.05.90
3
hrs
27. Orientation to Summer Programme
Project Visit
26.05.90
3
hrs
28. JSC Camp - Panavally
02.06.90
5
hrs
29. JSC Camp - Panavally
09.06.90
3
hrs
30. Communicable Diseases - I
(Seniors)
23.07.90
3
hrs
31. Pooling in of Village Experiences/
reports of Seniors
24.07.90
Ik hrs
32. Communicable Diseases - II
(Seniors)
25.07.90
Ik hrs
33. Posters/Essays/Media Review
26.07.90
2% hrs
34. Communicable Diseases - III
(Seniors)
27.07.90
3
hrs
35. Nutrition -I'
30.07.90
3
hrs
3
36. Pooling in of experiences
during visits to Health &
Development Projects - I,
by Juniors
31.07.90
2% hrs.
37. Nutrition - II (Seniors)
01.08.90
hrs.
38. Pooling in experiences of
visits to Health & Development
Projects - II
02.08.90
2% hrs.
39. Immunization (Seniors)
03.08.90
3
hrs.
40. Pooling in experiences in
Development projects
06.08.90
2
hrs.
41. Pooling in experiences in
Education Projects
07.08.90
2
hrs.
42. Pooling in experiences in
Education and Health Projects
08.08.90
2
hrs.
43. Pooling in experiences in
Health Projects
09.08.90
2
hrs.
44. Immunisation, Vaccine preventable
diseases (Seniors)
13.08.90
3
hrs.
45. Nutrition
14.08.90
3
hrs.
46. Pooling in of experiences of
health and development projects
by the Junior batch
16.08.90
3
hrs.
47. Introduction to Sumanahalli
Society Leprosy Project
18.08.90
2
hrs.
48. Batch I to Sumanahalli Society
20.08.90
8
hrs.
49. Batch II to Ragpickers Association
20.08.90
2
hrs.
50. Mental Health and Addiction
20.08.90
2
hrs.
51. Batch I to Ragpickers Association
21.08.90
2
hrs.
52. Batch II to Sumanahalli Society
21.08.90
8
hrs.
53. Environmental Sanitation
21.08.90
1’5 hrs.
54. Community Bases Rehabilitation
& Disabilities
21.08.90
2
55. Nutrition and MCH
22.08.90
Ik hrs.
56. Environmental Health
23.08.90
1
hr.
57. Dental & School Health
23.08.90
2
hrs.
Phase II - Intensive Course for Seniors
hrs.
4
4
5S. Sumanahalli Health Society Visit to Urban Health Centre
25.08.90
4
hrs.
59. Introduction to Community Health
Planning - Chikkanahalli Simulation
Game
10.09.90
3
hrs.
60. Primary Health Centres and
National Programmes
10.09.90
2
hrs.
61. Herbal Medicine and other
Alternative Systems of
Health Care
11.09.90
&
12.09.90
12
hrs.
62. Health Education
13.09.90
3
hrs.
63. Dental Health and School Health
13.09.90
2
hrs.
64. Sumanahalli Rural Centre
14.09.90
4
hrs.
65. Community Health Planning
14.09.90
3
hrs.
66. Evaluation
15.09.90
3
hrs.
Total
2023g hrs.
LESS
Session taken by Fr. Joseph Chittoor - 12
hrs.
St. John’s Ambulance Association
- 12
hrs.
Sumanahalli Health Society Visits
- 26
hrs.
Visit to Ragpickers Association
-
hrs.
4
54
Total by CHC team/Associates
hrs.
1483g hrs.
Details of sessions taken by CHC team and associates
1. Dr. Shirdi Prasad Tekur
-
42
hours
2. Mr. Magimai Pragasam
-
30
hours
3. Dr. Ravi Narayan
-
27% hours
4. Mr. K. Gopinathan
-
8% hours
5. Mr. Raphael Udaya Kumar
-
6% hours
6. Dr. Mani Kalliath
-
9% hours
7. Dr. Thelma Narayan
-
3
8. Mr. N. Chakravarthy
-
2% hours
9. Dr. G. Gururaj
-
2
hours
2
hours
hours
10. Dr. M.J. Thomas
hours
11. Mr. Venkatesh
-
2
12. Dr. H. Sudarshan
-
1% hours
13. Dr. D.J. Bhaskar
-
2
14. Mr. S. John
-
3% hours
6
15. CHC Team
Total
hours
hours
148% hours
.CP.IewR.)
TRAINING
JYCTI
PROGRAMME
SADAU
IN
COM*'UNITY
SCHOLASTICS:
HEALTH
AND
DEVELOPMENT
1988 & 1989 (Juniors and Seniors)
Programme
Phase I : Seniors and Juniors
1. Introduction to course/team
Participatory evolution of
objectives and contents of
the course
No. of hour
26.3.88
2
2. Plan of cours /small group
methodology, course content
(group discussion I)
Pooling in ideas/group
dynamics, evolving rules
z of participation. Health
what is it, Vasu/Ramakka’s
stories (group discussion 2)
Understanding Health
4.4.88
6
3. Thirunelly (Group discussion 3)
Health and Development
Relationships. 5 common
diseases and problems—
exploring links. Choman’s
story (croup discussion 4)
5.4.88
6
4. Structures and systems
(pulling in group discussion 4)
A social analysis of Indian
sitution. Adugodi - an analysis.
Participation evaluation
Com unity what is it?
6.4.88
6
5. Community Health and Develo ment
--a framework. Skit on
/ consciousness. Approaches to
development
7.4.88
6
6. Approaches to development.
Exploring IRD/NFE/conscientization
'
Churches role in health and
development. Island, (audiovisual)
8.4.88
6
7. Images: Slides on village India/
Two faces of India
9.4.88
3
8. Pulling in experience of Phase 1
and finalising rural camp plan
11.4.88
3
9.’ Rural carp reflections (seniors)
30/31.5.88
6
CHC
2
k10.
Summer projects (Juniors)
Adugodi visit plus mobile
clinics experience with SJKC
1.5.88
3
2-4.6.88
13-14.6.88
30
12. Human Biology
25-29.7.88
20
13. Human Biology
1-2.8.88
4
3-5.8.88
9-12.8.88
14
16,17 & 19
Aug 88
6
16. Minor ailment treatment
22-28.8.88
5
-17. First Aid (St John Ambulance)
22-27.8.88
2
18. Alternative systems of medicine
28.8.88—
2.9.88
5
3.9.88
4
5.9.88-9.9.88
12.9.88-16.9.88
25
25
v/fi. Media Unit of CNFCE t course
on low cost communication
/
•;
( 14. Nutrition
151
15. Leprosy
19. Evaluation
Phase 2s Intensitve course for
Seniors
20.
10 am to 4 pm at CHC
Details
Ci: Introduction etc.
5
Ch ikkanahal1i
3
MCH & Immunize ■ion
3
Drug issues
1
Communicable diseases
2
Health Education
4
Environmental Sanitation 2
CH Planning
6
Community mental health 3
Dental health
1
1
School health
Com;:unity based
rehabilitation
2
Field visits
5
6
Assignments
Others including
Govt health programraes__ 6
21. Evaluation
50 hrs
7.9.88
Total hours:
Less by St John Abulance Association
Total by CHC team/
associates
6
200
9
191 hour
1989
Juniors
Phare II
22. Communicable diseases and control
13-17.3.89
10
23. Environmental Health
10-11.7.89
5
24. Communicable diseases and national
programmes
Drugs issues
12-26.7.89
9
25. MCH/Immunization
17, 19, 31 Jul 89
& 4.8.89
8
26. School health
10-11.8.89
2
27. Mental Health
7, 16 & 18 Aug 89
6
28. Oral health
25.8.89
2
29. Health education
30.8.89
2
30. Herbal medicines (Fr Joseph C.)
5/6.9.89
4
31. Communication of rural camp
experience, project reports
on rural camps
29.7.89
4
32. Sessions at rural camp (Chundayil):
Two visits by CHC team
8
33, CH&D Situation analysis. Govt Health 26-28.9,89
programmes, Govt Development
programmes, Working with community,
Case studies: getting to know
community/mission, planning action
programmes, Discussions, Steps in
planning process, options and
alternatives (Indian experience),
CH® resources in India, Reading
materials/manuals: discussion
9
34. Evaluation
29.9.89
3
Total no. of hours
72
Less session by Fr Joseph Chittoor
By CHC team
_68
Details of sessions taken by CHC team and associates >
1. Dr Shirdi Prasad Tekur
41 hours
2. Dr Mani Kai Hath
20
3. DrMJ Thomas
6
4. Dr Paul Neelamkavil
6
5. Dr D J Bhaskar
4
6. Dr G Gururaj
3
7. M/s N Chakravarthy and Magimai Pragasam
32
8. Community Health Cell
147
Total No. of hours
1988
Seniors & Juniors (Phase 1 &2 for
Seniors and
Phase 1 for
Juniors)
259 hours
191 hrs
Phase 1: 135 hrs
Phase 21
56
1989
Juniors (Phase 2)
68
259 hrs
5 G
SevaSadan,
5.6.1980
FORMATION PROGRAMME
I.
PR3-P0STULANCY;Goals-
Christian, faith to be inculcated in the
Candidates.
Topics;- (a) for the first group (those who are
studying for P.D.C.)?
1) English (Wren & Martin Grammar)
2) Good Maimers ("This Way")St•Paul1s.
3) Christian Doctrine
Sible History
5) Mission Experience
6) Religious Instruction.
(b) For the 2nd Groups- (Those who have
finished P.D.C,)The same topics as
ment ioned above.
"God with us" book could be followed
in Pre-Postulancy.
II. POSTULANCYsGoals —
1.
To give the postulants a deep Christ
experience and Common living;
2.
To impart to them knowledge of different
states of life.
Topics?- 1.
2.
3.
4.
5.
6.
7.
8.
Group dynamics
Introduction to Philosophy.
Introduction to Sacred Scripture
(O.T. & N.T.)
Fundamentals of psychology
Initiation to prayer life
Church History
Pannels of (a married couple, a priest,
a Sister, a Brother).
Music.
Ill. NOVITIATE
I YEAR ?
Goal.
Discernment and deepening of one's Vocation
through human and spiritual formation.
Topics?- 1. Constitutions.
2. Vows
3. History of the Congregation
4. Church History
5. Prayer Methods (Continued)
6. Liturgy
7. Courses on Sacred Scripture
8. Theology of Vocation.
9. Spiritual Direction.
10. Franciscan Spirituality.
II YEAR ?
Goals-
To develop a deep Conviction of one's call
to follow Christ through evangelical
Counsels.
Topics
1.
2.
3.
4.
5.
6.
Vows
Constitutions
Franciscan Spirituality (Continued)
Religious psychology
Mission Orientation (practice and theory)
Philosophy (Continued)
...pg.2
2
FORMATION PROGRAMME (Cont.)
7.
8,
9.
Psalms
Liturgy of the region
Introduction to Theology.
IV. SCHOLASTICATE;Goal;- Deepening and testing of one's Vocation with
regard to evangelical counsels and to the
apostolic way of life of our Congregation.
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
Catechetics
Sociology
Religious psychology
Mission orientation
Spiritual animation
Franciscan Spirituality (Continued)
Elementary Medicine
Christology
Methodology
Medieval Philosophy
Comparative religion
Ecclesiology
Theology of revelation
Theology of Diaconate
Pastoral Theology
Theology of preaching
Homiletics
Modern fiilosophy.
Missiology
Sacraments
Moral Theology.
THE PROFESSORS AND THEIR SUBJECTS IN DIFFERENT STAGES
OF FORMATION.
_______
PRE-POSTULANCY;
The person incharge of the prethe subjects.
stulants will teach all
PCSTULANCY;
Bros.Stanislaus,Julius & K.C.Jo eph - Christian Doctrine &
Bible History.
Bros.Mathew Pereira & Britto
- Introduction to prayer Ir.fe,
Bros,Samuel Sc. Britto
- Group Dynamics.
Bros.Thaddeus & Pius
- Introduction to Sacred
Scripture.
Bro, Samuel
- Fundamentals of Psychology.
Bros.Britto & Macarius
- Universal Church History.
NOVITIATE
1st Year;
Bro. Titus
Bro. Martin
Bros.Paschal & Macarius
Bros.Britto & Mathew Pereira
Bro. Titus
Bro. Titus
Bro. Britto
Bro. Pius
Bro. Louis
- Constitutions and Vows.
- History of the Congregation,
- Church History
- Prayer Methods.
- Liturgy
- Sacred Scripture
- Theology of Vocation.
- Vatican Council II
~ Spirituality & Spiritual
Direction.
Bro. Gilbert is the Spiritual Director of the Novices.
2nd Year Novitiate;
Respective Novice Masters
Bro. Mathew Pereira
Bro. Samuel
Bros.Hubert,Gilbert & Louis
Vows and Constitutions,
- Franciscan Spirituality,
■■ Religious psychology.
~ Mission Orientation
- Philcccnhv
t
I
3
FORMATION PROGRAMME ( Cont. )
2nd Year Novitiate(cent,)?
Bro
Thaddeus
Bro
- Liturgy of the region.
Pius
- Introduction to Theology
Gilbert is the Spiritual Director of the novices.
Philosophy
SCHOLASTIOATS
Titus
Bros Paschal
Bro. Samuel
Bro.
Bro
Constantine
Thaddeus
Bros.Salvadoro and Anacletu
Bro.Gilbert
Bro. Mathew Pereira
N.B. 1
2
- Sociology.
- Religious Psychology
- Christology, Methodology,
Medieval philosophy,
Comparative religion,
Ecclesiology,Theology of
Revelation,Theology of diaconato, pastoral Theology.
- Theology of preaching,
Homiletics, Modern philosophy
- Mission Orientation
- Spiritual Animation.
- Franciscan Spirituality
(Continued).
The English Grammar by Wren & Martin, parts 1 & 11
a.re to be taught in the pre-postulancy.
The 3rd part of the same book is to be taught in the
postulancy.
The study of Christian Doctrine and Bible History is
to be completed in pre-postulancy.
4 . Christian Doctrine and Bible History are to be
revised in postulancy.
it
( Bro. Modestus )
Superior General
Bro.Samuel.
For the Formation Team
MsS
fa 3 / -"
N't si-
q
/
iCQui
COMMUNITY HEALTH
326, V Main, I Clock
CELL
Korambngala
Bangalore-560034
India
TWO YEAR COURSE ON COMMUNITY
HEALTH AND DEVELOPMENT.
Report of the 1st part of two weeks residential
programme animated by CHAI/CHD for the Francis
can Missionary Brothers at Bangalore.
Resource Persons
Bro.Pius - Seva Sadan
Frs.Chacko
Ers.Thomas Joseph
Sr.Mariama Antony F.M.M
CHAI
Community health Department,
Catholic Hospital association of India,
C.B.C.I. Centre,Goldakkhana P.O. ,
New Delhi. 110001.
# .-J:
V '!• 'T*
n*
if:##
k
>'(L# ;}c •<: # >’,< •,;< •?,:
• 'r
• '• i' •’fc '5 r* •'
• I* h*
TWO YEAR COURSE ON COMMUNITY HEALTH AND DEVELOPMENT
(First part of the two weeteSSuration)
10th June 1985
Mass Theme
'Vocation'
Readings: Jer 1: 5--10
Lk.1O: 1-12
First day’s Programme
- Self introduction
- Infra structure of each province
- Drawing up of time table
- Course introduction
- Expectations and fears
- Faith reflection - "Our Vocation"
- Cultural Programme
- Evaluation of the day.
The course on Community Health began in Jyothi Sadan,
Bangalore, with an informal gathering at 8.U5 p.m. on
Sunday. During the gathering, the animating team manbers,
Fr. Chacko and Sr. Mariamma Antony of the Community Health
Department (CHD) of Catholic Hospital Association of India
(CHAI) introduced the theme of the next day. The theme was
"Vocation" on which two suitable readings were selected;
Jer 1:U-10 and Lk 10:1-12 and these readings were taken for
our meditation and Mass of the following day and the reflections
were shared at the time of Mass which began at 6.30 a.m. and
lasted for an hour.
The first gathering of the day was held at
in which
each member was asked to choose a partner who would introduce
him to the group after the five minute sharing. Then, after
introducing the team categorized the introduced aspects into
three dimensions.
1. Personal
2. Vocation
3. Work/Mission.
Following Brothers were the participants
Bro.
B±*o.
Bro.
Bro.
Bro.
Bro.
Bro.
Bro.
Bro.
Norbert
Devasi
Santa Paul
Paulose
Joy
Xavier
Lazer
Wilson
Jo s e
Bro. Luke
Bro. Varkey
Bro. Francis
Bro. Salvadore
Bro. Alex
Bro. George
Bro. Johnson
Bro. Johny
After this we shared to the team something about the infra
structure of our congregation in general and the progress in
particular. After this the following time table was prepared
by the whole group.
2
Time Table
6.00 a.m.
Holy Eucharist
7.15 a.m.
Breakfast
9.00 " "
1st Session
10.oo "
Tea
10.15 - 11.15 Und Session
11.30 -12.20pm Hird Session
12.30 p.m.
Lunch
2.30 -3«3O pm IVth Session
3»3O -6,30 " Free
6000 -7.15
Faith Reflection
8.30 -9.15 " Cultural Programmes &
Evaluation.
After a kreajc of 15 minutes we gathered again at 10.M-5 a.m,
In the first part of this session teams of two were formed to
be responsible for reporting, Liturgy, and cultural programmes.
Then there was an introduction to the course.
Introduction to the course;
First of all the team introduced themselves, Jr. Chacko and
Sr. Mariamma belong to the six members' team of the C.H.D.
Their programmes are; conducting long term courses lasting
for 15 months and short term courses (of about 10 days). They
said that the course on Community Health does not merely deal
with the Religious communities, but mainly the communities
outside namely the villages. (Course content . refer
Appendix NO. I)
The methodology of the course is a non-formal, consists of
case studies, role plays, discussions, group work and dialogue.
Then after the introduction we were divided into U groups,
each having four members and discussed our expectations and
fears of this 10 days course on Community Health.
In the third session at 2-30 p.m. the groups presented the
report of the discussion.
Expectations ;
a. Building up of a healthy religious community as well as the
communities in the village.
b. Developing spiritual life, unity and the interpersonal
relationship in the community.
the course should be a medicine for our spiritual, mental
and physical sicknesses.
the course contents should be more practical than theortical
for our future apostolate.
to obtain knowledge on social welfare works.
-
Methods and ideas of how to approach people in the
present situation in India.
-
What are the difficulties and problems faced by the middle
level workers (Religious, the intermediaries) from the
people and what are the solutions to these problems?
sharing of team's field experience and what the team
expect from the participants.
-
...3/-
- 3 -
Fears:
- Authenticity of the course
Wether the course is practical
- Is it relevant to the poor class?
- Standing away from the institutions and challenging
the present social and political set up, what will happen?
- How can we work for justice? How can we fight against
the socio-political injustice?
- If the institutions are not with us and if we are not
stable in the economy how the poor will approach us?
- Today how can a religious be poor among the poor? Is
it possible? (Even ih remote villages the religious
live a city life)
- Language problem.
Faith reflection:
1. Exodus 3:1-12, 2. Ter 1 :h—10. The sharing was based on
these readings (refer the handout "Our Vocation") The element
in the first reading as pointed out: Moses, Pharao, Suffering
Isreal, slavery, cry of the people etc., the reflection of these
points brought out the present situation in India.
Today the religious play double roles: l.the role of Moses
i.e. the vocation and second the role of Pharao in the sense
that the religious posses the properties and they are rich.
Moses lived with the Israelities and understood and experienced
their problems and sufferings. Thus he really wanted to
liberate the people of Isreal.
In that reality God spoke to him
and helped him to liberate the people. Parallel to the incident
today we, the religious are the people to hear and understand the
cry of suffering people and God will surely help us.
‘
God said to 143363 "Go to Pharao". Same way God tells us today
to go to the Pharaos of present India and plea for justice.
God loved Pharao. Therefore He punished Pharao for not doing
His will. In the Bible we can see that God is always on the
side of the poor, but doesn't hate the rich.
Even today, the slavery like that of Egypt exist in India.
Therefore our vocation as missionaries is to liberate them
from their material and spiritual bondages.
The religious began the institutions with good motivation.
But today many of the institutions have become irrelevant
and harmful. These were the sharing during faith reflection.
Recreation and Evaluation :
8.30 p.m. we had a common recreation which entertained all
the members who participated in it. There were various games
in which many participated. At the end of the recreation we
had an evaluation of the day. Every member put forward his
openions. The content was that the day was very pleasant and
joyful. The day gave us a profound experience of community
living in unity. After the Evaluation the theme and the
suitable passages from the Bible were given for the next dayte
Mass. We ended our day's programme at 9.1? and said Good
night to each other.
- Bros. Paulos & Jbhny
At
,
... A/-
- M- -
11th June 198?.
Mass thane - Man, the image of God
Review of the previous day.
What is health - Brain storming, Vasus' case study, Common
disease and common problems, Thirunelly case study, faith
reflection, Biblical community, Cultural programme based, on
the day's reflection.
The day commenced with the celebration of Holy mass. The theme
of Eucharist was "Image of God". The mass was felt lively and
many shared their reflections,
The session of the day began at 9.a.m. The theme was health.
All are asked to share the answer to *What is health?" The
following is the results.
Health means:
- well desposition of the body and mind
- Freedom from the diseases
- Firmness
- Happiness and peace of mind
- Union of body and soul
- to be fresh and energetic
- proper combination of faculties and senses.
- well balanced situation
- well functioning of our body etc.
After this to get into the deeper meaning ofhealth in a
specialized manner, the story of Vasu was narrated and they
were asked to answer the questions. What vras the reason for
Vasus' death? The answer to this question was discussed in
small groups (Refer case study "Vasu's Story).
With this
discussion the first session was over.
The find session began with the presentation of the reports
on the case study (Vasu)
- germs
- he could'nt get the aid of the nurse
- being poor, they couldn’t get the medical assistence
- due to lack of money they couldn't buy a pair of slippers
- parents were bonded laboures.
- they couldn't afford to have balanced diet
- lack of medical facilities.
From this particular case study we could arrive at the following
definition of health. "Health is the harmonious living of
individuals families and communities in physical, social,
political, economic, spiritual and psychological dimensions"
IITrd Session started with the discussion about common
diseases existing among the poor people. Each participant
was asked to write 5 common diseases among the poor. After that
all these were consolidated to give the following common
diseases.
Fever, Scabies, Tuberculosis, Malnutrition, Malaria, Worm- infe
Asthma, Rheumatism, Eye infection, Leprosy.
strrtidlijO 1,
...5/-
- 5 The same manner the following common problems were also
identified by the participants.
Common Problems
- lack of food, shelter, cloth
- lack ofmoney
- lack of medical assistance
- lack of travelling facilities
- lack of water
- lack of education
- unemployment
- lack of land
- high price of things
- caste system
- diseases
- dowery
- low wages
- money lending
- over population
- alcoholism
Then we discussed the diseases connected with these problems.
We found that because of these problems people suffer from
diseases.
The following questions
emerged in the course of discussion:
- since the cause of the diseases are rooted in problems
where shall we begin?
- Can we eradicate the diseases medically?
IVth Session
- case study of Thirunelly (ref. handout "Thirunelly
case study)
Based on this case study the following questions were discussed.
- what was the cause of mass death in Thirunelly?
- What project ws uld you undertake if you were in
that plac e?
Answers:
- poverty
- migrants
- poor sanitation
- lack of good drinking water
- ignorance, lack of education
- lack of nutritious food
- low wages
- lack of housing
- unemployment
- unfavourable climate
- lack of government's responsibility
- lack of medical facility
Then the question 'Why government declared it as Gastroentrities?'' was discussed.
In older to oo-vo^ up the fact of starvation death and to save
races, the Government authorities kept on propogating
through the mass-media that it was Gastro-entrities.
...6/-
- 6 -
To the question what project one would undertake the following
answers were received:-
- formal education - school
- fund raising from donor agencies for relief work
- cottage industries
- organization of the people
- adult education of the people
- adult education, non-formal education
- influence the Government through organizing the peple.
-providing job facilities.
Vth Session;
The next session was on Biblical community.
kinds of communities.
1. The Old Testament Community
2. The New Testament Community
3. Todays Community.
There are three
Old Testament Community
The community of Old Testament is the community of Isreal.
In the beginning they had nothing. They were tribal people
who were nomadic and gracing sheep in the desert. They were
under the mercy of God. Through the nature they experienced God.
Since the tree gave them protection and shelter they began to
worship their God in the tree.
In that situation God called Israel and gave the promised land.
On the way to Promised land, God was their protecter and strength.
In short, God was always with them so they lived in harmony
and in peace.
God made a covenant with them and gave commandments. They
carried the Ark of the convenant, wherever they went. By that
they felt God was with them. Till that time they had no
temple. Then they felt the need of the Kings and temples like
other nations. When kingship came into existence the King
became the representative of God, and they too had temple like
others. God created the nameless (chaos) normadic people
into a nation with name.
New Testment Community
Jesus took the least people who were nothing and formed a
community; to establish the Kingdom of God on earth i.e.
Justice, equaltiy, freedom and brother hood.
Todays Community
Jesus Mission is continuing today. Churhc has the duty to
continue andbring people together. Mission of Christ is the
Mission of Church. Today in India we can see that tribals
having the Isreal type of worship in the villages and they
live in harmony and in peace. They are having unity and
brotherleness. The tribal people have deep interpersonal
relationship. They are sharing, caring and helping one
another. This is the communiterian life.
During the cultural programme two role plays were staged.
One depicting "wife-beating" in the village and other about
'how the community life is disturbed in religious communities
by superior- inferior relationship and misunderstandings".
reported by Bro. Devasia &
Bro. Cyril (Joy)
...7/-
- 7 -
12th June 1985
Mass theme : Health dare for a few
1st reading - Story of Chinnayya - (refer handout Chinnayya’s story)
find Reading- John 5^1-9
- Review of the previous day
- Health care system - Analysis
- Community building (net building game)
- Fransiscan Charism, Faith reflection Lk U;18-19
- Cultural programme.
The 3rd day of Community Health course started with Holy Mass.
The theme of the mass was health care for few. During the time
of sharing the participants shared different needs of the
poor especially the sick.
Health Care System
Most of the hospitals are situated in the city. Btt 80% of
the people are staying in the villages. But the 80% of the
hospitals are in the city and 20% in the villages. According
to National Budget 12% of the money is spent for medicine and
12% for transport and 72% for the salary and maintanance.
The balance 1% for the community health.
The second session started with a brief explanation of socio
economic, political and cultural situation in India. All these
aspects are related to each other in the society. Economic
means land, capitals and industry. Political means legislature
judiciary and executive power and. systems.aCultural means
religion and spiritual. Thus cultural systemdlways justifies
the socio-economic-political activity. If the economic system
changes, the other systems also change; because economic system
controls all the aspects. So we can saythht the economic
system is the infra-structure of the society on which all
other systems are built.
Discussion on Community;
In a community there should be an animator. The role of the
animator is to give the vision and ideas and help than to
- continue the works to build a better community. This we under
stood by making a net. From this game of net building we
realized, what is necessary to build a community. In the
- community people's growth is important.
- through communication each person becomes important
- discrimination is harmful in a community
- If there is no communication the community become weak
- equality is essential in the community
- cooperation and sharing is important in a community
The following are the details of the net-game
Procedure:
The animator places a long thread rolled as a ball (Preferably
wollen) in the middle of the participants who are seated in
a circle. Any one ofyou make take the ball and speak to any
....8/-
-8-
one you want and pass the ball to the person spoken to, holding
the end of the thread in her hand. The Animator once a while
helps the ball to be reached to the concerned persons and
gives some suggestions and clarifications. After about 1J to
20 minutes when there is already a net or the thread is over,
the games comes to an end.
Reflections; are based on the questions: What happened?
What did you feel? What lessens you learnt?
The Animator placed, the ball in the centre. We are the
animators for the villagers. We placec.the Ball inthe middle
ie. we do not impose our vision, but we present it to them
and it is offered as a free gift. They are invited to respond
to it.
It may be rejected. But before-placing the bail the
group was prepared through prior contact.
The animator gives suggestions, He helps th on get together
and keeps the game going. He remains outside: Animator does
not rule people but he serves them. The people are more
important. Their growth is important than our popularity. The
people should feel they have played and not some one else played
for them. Once the game is over, the animator withdraws himself
from the scheme, so that they can go ahead.along.
One of them takes the ball voluntarily and passes it to
another. There are always some leaders in the village who will
pick up the ball, ie. our vision, our initiative and if he or
she is a good leader she will pass it to the neighbour.
Questions asked:
1.
2.
3.
U.
5.
.
6.
7.
8.
9.
10.
11.
12.
1.
What did you feel when someone passed the ball to you?
When you got the ball very often?
What did you feel when you were left out?
Did you feel the pull from the neighbour?
What woSild happen if one of you leave the game
in the middle?
Why the net is not equal everywhere?
If the net is not strong every where, what will
happen?
Why is it unequal?
What does each thread represent?
In the beginning there was no net. How did it come
about?
What does this net represent?
To make the net equally strong everywhere, what
should we do?
I felt I am taken seriously.
Through speaking to the other
the other becomes more is being created, accepts her
worth and dignity.
2. I felt happy.
grow.
Continueous affirmation makes the person
3. I felt a bit sad. Any discrimination in a group on the
basis of language, colour, intelligence, health, religion
nationality, sex will be detrimental to the building up
of a true community. A true community is the one in which
people have concern for one another especially for the
weaker ones.
....9/-
- 9 -
Yes I felt the pull, even there is a bit pain aftd at the
same time I enjoyed it. No one is an island. Once you get
related, to the other, you are bount to the person. You are
continually in touch with him, you cannot escape and say let
me be alone.
Individualsts and selfish people will have no
place in a community.
The net will be broken. There will be confusion. It will
take some time before the net is arranged. Once you have taken
the decision to be an active member, you cannot run away. You
will he hated because you create confusion in the community.
Even the animator must be there as long as they need to build
the net strong and beautiful. It takes years before they are
sure of going ahead alone.
6. Because there was no equal sharing; sharing of opinion and
sharing of concern for one another. They lacked circumspection.
That is each member will have to look around and see sho is
left out or who is over fed etc. We will have to sacrifice
our likes and dislikes for the sake of the community.
7. The net will break. A cancerous growth is not healthy, in
a body when only one member is growing the vhole body become weak
and igly. A community in which some are very powerful, some
are very poor and someare. hungry, is a weak community. The
enemy can easily attack on the weaker part. An united strong
community cannot be defeated.
8. There was noequal sharing. Unless there is equal sharing of
the riches of this world, there cannot be a strong and beautiful
community. What is true of the world is true of every
community.
9• Each thread represents the cord of communication. The message
communicated and. message received, talking and listening, giving
and receiving, by mutual acceptance and. appreciation.
10- In the beginning there were only individual. Even when they
came physically of one place, there was <ao relationship. Each
one thought of herself, there was only a crowd. There was
no order. There was no trust.
But this net came about through communication on the basis of
equality. The many became one through this net of communication.
- It came to existence by giving and receiving, by mutual
acceptance and appreciation.
11-. It is the product of the community. It is not made by I and
you, but it is the power which make you and I , into a single
WE. Though there are many individuals, there is only one net
and this keeps all bound and related. It is the power of the
community. It represents the unity of the community, it
represents the creativity of the individuals.
12. There should b eequal sharing, on the basis of equality. In
the present day society, those who are rich become richer
and those who are poor becomes poorer. In the village work,
give preference to the weakest in the society. The development
of a village can be measured with the villagers*' concern for
the weakest in their community.
After this Eeflecti6h_thecsession concluded with prayer.
-
S’
The foruth session started with the subject, "The relevance of
Franciscan Brother's Charism." The whole afternoon session was
conducted by Bro. Pius. The charism of the Franciscan brothers
is pioneering mission work. Through this we are fulfilling
the mission of Christ which he entrusted to the church. All
charism are the free gift of the Holy spirit in the view of
common good . The saving mission of Christ r’eachesits climax
through His death on the cross. Church continues this mission
through her faithfull. According to St. Paul Icor. 12:8-10, 28
Hom 12:6-8,- the charism is meant to prepare God's people for
Christian .service and to build up the churh;
Our spirituality
/the
Our spirituality is to follow the Gospel in a radical way.
There is no spirituality without involvement in the society.
It is a radical witness to Christ as practised by St. Francis.
Our life should be total availability to God, church and
people. Our spirituality is to be realized in the midst
of/sufBering brothern and the society.
Reflection on Luke's Gospel Chapter
h-; 18-19
- We should have the conviction about our mission.
- Organize the people to fight against the elrils in
the society.
- We have to liberate the people from their economic,
political, Social, Physical, and psychological
bondages.
- we should be always with God and people
- We have to make them to see what their right are.
- We have to look for the total development of the
people.
We concluded the 3rd day of community health course with
cultural programme.
Reported by Bro. Varkey and
Bro. Johnson.
11
13th June 193?:
Mass theme :
'Radical Commitment
Readings - Acts h-:32-36
Luke U: 16-21
- Review,
- Counselling.
We had our Euchristic Celebration and reflection in the earlymorning. Morning session started with the review of the
previous day. All the sessions of the day were on counselling
Sind ■'Ver ecta ken by. Er. Thomas of CHD/CHAI
The session on counselling srated with introduction followed
by talks on techniques and methodology of counselling.
(refer the handouts)
Filled the check list followed by a personal counselling and
talks continued in the afternoon. The whole group was divided
into 3 and had practical session by the participants themselves.
The whole group came together for the evaluations of the
practical sessions. "Counselling helps a person to bring him
to the main stream of life". Again Er. Thomas continued his
classes on group counselling in the evening. Towards the end
of the day we had an evaluation of the whole programme.
From the evaluation:
- almost everybody agreed that it was very useful and some
could solve their real problems through counselling. Some
of the participants said methodology is not applicable at
times. But team stressed on self discovery.
Reported by
- Bro. Franc i s &
Bro. Xavier.
lU-th June 198?
Mass theme : "Jesus with the people"
Readings: I cor 9:19-27
Jn
6:1-1?
- Review
- Critical analysis of the society,
- Choman’s case study,
- Adoration,
- Cultural Programme.
Holly Mass:
All of us shared our reflection on the theme
"Jesus with the people", and we got new insights.
1st Session:
As usual the session began with a Bhajan by one of our
brothers. After the Bhajan we had the evaluation of the
previous day’s programme. Then we discussed about the
.. . .12/-
12 society in which we live, (see handout "Critical analysis
of the Indian Society) Fr. Thomas spoke about the way in
which we are isolated from society. When we g et sick we go
to the doctor and he diagnosis the sickness and accordingly
he prescribes the medicine. The same way we are also going
to see the different aspects of society.
In order to under
stand the society in which we live, unless we understand the
forc’es and systems at vt> rk in the society, we cannot w? rk
among the people. The structure of social system any society
consists of the following.
- Economic
- Political
- Cultural - Religious
Ilnd Session:
The rich makes decision for the poor, they
don't think to what extend this decision
affects the people. When we study about political system.} we
should see who all are the leaders of the Panchayat, Assembly,
Parlement etc. Don't they belong to the upper class? Yes,
they belong to the upper class. They stand for their own glory
and happiness. Even the policies always supports the powerful.
1. Political System:
2. Economic system:
Economy is related to the basic needs of
man or the immediate needs of man. Economic s
system consist mainly of the following a, land, b. labour
c. agriculture, d. industry.
When we enter in a village we should have the clear picture of
their economic system.
Since majority of the people are concentrating on agriculture,
first we shall analyse the structure of ownership and interactdn
of structure of ownership of classes and groups. For example
suppose there are 1000 acres of land in a village 100 families
live in the village among them 800 acres of land belong to
10 families, 100 acres belong to 10 families and the next 100
belong to 30 families and others are landless. This is the
general land holding pattern in India.
Interaction of groups:
The rich people are playing an important
role. They do play tricks in order to
make the poor depend on them. For eg; there is a custom called
Nukta in Rajasthan. Accordingly after the death of the father,
his son has to feed all villagers freely. If he is not giving
the food, he will be outcast. So even the poor people are
also forced to follow the tradition and they sell all their
belongings and borrow the money in order to feed the people.
Thus the poor became still poorer.
When a worker earns Rs. 10 everyday and when he goes to the
market he cannot buy anything because the prize of the things
are too high and at the same time the wage is too low. He
also becomes the victim of other exploitations.
The poor people are forced to spend more and more money for
festivals and celebrations. Where ever the poor ones, the rich
people will open liquor shops. These are some tricks they
play inorder to grab money from poor people and keep them
permanently poor and dependent.
...13/-
•
13 3. Social Sy st em;
On the basis of caste and economic position
people in India are divided into various
castes and classes. The main ones are: 1. Brahamins
2. Shathrias, 3- Vaishiyhs, U-. Shudras and many sub castes.
a. Upper class, b. Middle class, c. Lower class.
in general the lower class people belong to lower caste.
The rich class sees to it that the poor remain always ppor, ■
because if the poor class come up, it will be a threat for
their position.
When we look at the cultural
system, we have to see mainly
the religious and traditional values which give meaning and
justification to. the socio economic political systems.
’+. Cultural - Religious system:
Third session was on the structure of the
village, where the rich and poor live. Through
the picture and explanation we understand how the village
is divided and how the facilities are enjoyed by few. At the
end two questions were reflected .
ITIrd Session:
1. Where the religious would establish their house
in a village?
2. What sort of building they will put up?
IVth Session:
In the afternoon we assembled together in
the hall, there we discussed about "Choman's
case study" (Please read, the handout "Choman case study")
The report of all the groups were read out in the general
session. We discussed how the socio, political, economic
religious and cultural systems work in favour of the rich, and
for the determent of the poor.
Social
a. land lord - high class
b. Tribal
- lower class
c. Clerical - high class.
2. Political
a. Gundas
b. supporters of land lord.
c. Parish priest.
1.
’ 3.
5.
Economical
a. Rich
’ b. bonded labourers.
Religious
a- Christian
Cultural
a. Christian
b . Tribal
In the evening of the feast of Sacred Heart instead of faith
reflection, we had Holy hour during which we reflected on
some relevant Gospel passages related to socio-economic and
poltieallsystem which oppress t^e poor.
5th Session:
Again wo continued the choman's case study.
High class and tribals had their own value
system. Accordingly even if the land lord beats the bonded
labourers, he cannot beat back because they considered the
landlord as Thamban's which means 'Lords'. There was both
class and caste feeling.
.. . . 1V-
- 1\Money played a great role in this incident. Mathan the
landlord might have been a Parish counselor and suporter of
the church.
- culture of the exploitation was a tradition in
Christianity.
- The bonded labourers had the oppressed culture (culture
of silence)
.
- Whatever Ifethan had done is covered up, this fact that
he was good (rich) Christian
- Mathan could get more and more supporters because he had
lot of money to spend.
- Both the priests had different approaches.
- Ft. Samson was standing for justice.
He told F&than to
ask pardon in public and make restitution according to
the Christian faith.
- Church is entirely supporting the rich.
It is only
a ray of hope when individuals like Fr, Samson challenges
injustice by facing the consequences.
- The voice of Fr. Samson and Choman was same.
- Fr. Samson was a known person only among the poor. Ee
may not have voice in the church but he had voice among
the poor.
- Fr, William tried, to brain wfsh Fr. Samson.
Reported, by
Bro. Alex &
Bro. Wilson K.
15th June 1985
Mass theme : 'Prophetic Role'
Readings: Ez - 3?: 1—U-0
Jn - 11: 1-U2
- review,
- star power game
- tower building
- faith reflection
QActs - 3“=1-10 (Role Play)
J
The morning session started with the evaluation of the
previous day. After that the team shared their expectations of
the participants.
1.
We should be very critical in whatever we do in all the
aspects which are related to our religious life - prayer,
daily routine, and ministry.
2.
We should ask more questions.
3.
4.
We have to share our ideas and vision.
We should share what we learn from others.
5.
6.
We should develop more reading habit.
We should have courage to make mistakes.(J?
Afterwords we conducted "Star power game" which was very much
interesting to everybody.
4
....15/-
- 1? The learning from ths
game:
- Poor can become rich, rich can become poor too
- rich get united.
- Rich are always dominating the poor .
- The poorget united when they realise that are oppressed.
- When the poor becomes rich he forgets his former state,
and feel ashmed to be with the poor. He join hands with
the rich and exploit his own.
- When the poor get united they become stronger
- Jfen power is important than money power.
- There are classes in the society.
,
- Rich are respected and given status
/<2Z7
- The rules and regulations are made for the convences
and profits of the rich.
- Due to class division peace becomes impossible.
- Sincerity is a hind erance to become rich and powerful.
- Values changesaccording to the profit and success motive
- Unequal distribution causes disparity and classes.
Afternoon session started with "Tower Building Game".
continued up to next day.
It was
Faith Reflection:
"Role Play"
Theme: A lame man is healed by St. Peter and St. John.
(Act 3-1-10) Everyday he was carried to the gate to beg for
money from the people who are going into the Temple. When he
saw Peter and John going in, he begged them to give him some
thing. He was expecting to get something from them. But peter
said to him: "Ihave no money at all, but I give to you what
I have" in the name of J'esus. Then he took him by the right
hand and helped him get up. At once the man's feet and ankles
become strong, he jumbed up, stood on his feet, and went into
the Temple with them, walking and jumping and praising God.
Reflections:
- Peter and John accepted the poor as he is, while others
rejected him.
- When we really show love and concern the poor respond with
human dignity. 1
- Since they themselves were poor, Peter and John went to
his level and their values were not money and popularity
but human dignity and life
- People do not require money or the material things, but
they need love.
- Our prophetic mission of the church, is to heal or
enable them to stand on their own feet.
- Once man becomes a b egg er he isknown as the outcast,
and sinner in the Jewish soeiety.
- People who carried him to the ternple represented the
middle men and the politician who make use of the
misery of the poor.
Our faith reflection was concluded with prayer. At. 8.30 p.m.
we had recreation, everyone was happy and enjoyed it.
Reported by
Ero. Lazer Thomas &
Bro. Santhapaul
....16/-
16 -
17th June 1985.
I'fess theme: "Working together to build a new
Society"
Readings: Rev 21: 1-k
Mt.
9« 9-13
- review
- different approaches to
development
- Fr. Ashok case study
-• tower building
-faith reflection: "New Earth and New Heaven" Is - 6^:17-25
1st Session: at 8.30 we started the first session with a
Bhajan followed by a review of the previous day..
Then started a brain storming session in which the participants
shared the reflections on the question "what is development
according to your understanding"? Following is the consolidat ed sharing:
- Development is the growth of a religious spiritually,
mentally breaking himself to God and for his brothern.
- It is bringing up from lower to higher.
- It is improving the weaker to stronger.
- Gradual growth of the structure of the society.
- Bringing progress to one's own state of life.
- Progressing in socio-economic, cultural, political,
physical, & religious aspects of a community, society and
the country at large.
- change from past to the future
- An integral and ongoing process of growth.
- change from good to better and. on going process from
old to new.
- Gradual process of improvement in different stages of
life.
- growth in well-b eing.
- stage of advancement in sufficiency.
Then we had a case study of Fr. Ashok's developmental works
in Yeshubad village. In order to have a b ett er. discussion
and a good result we worked in three groups. From the light
of our discussions we could understand that, Fr. Ashok was
a kind and service minded priest. For the betterment of
Yeshubad village he under took two developmental works such
as education and housing. Both came into failures. We
analysed, why Fr. Ashok's developmental works failed in
Yeshubad village. The reasons we found are as follows.
- Primary need was food, not education.
- people didn't understand the need of education
- Restriction of admission in the school.
- Free food was a wrong project
- There was no support from local people
- It? was father's initative.
- No organisation of the people.
- People were lacking in advanced thinking and they were
not civilized.
- They lived in unhealthy situation.
- They were not able to use facilities given by the Father.
- For the people animals and grains were more precious
than human, b eing s.
....17/-
-V- Father failed -to cope up with the situations
- His dependancy on funding agency.
- Projects were not according to the need of the people
- Father didn't consult the people about the project.
it was for his name, glory, fame and satisfaction.
- Children came to the school for food.
- He built modern houses.
- Father himself took the leadership.
- Discussion was taken by himself.
- He didn't .understand the real problems of the people.
- His projects failed because of the illiteracy of the
people.
- some people's motivation was to please the father.
find Session
During this session we asked one more question to ourselves
ie. "If we are in the place of Fr. Ashok what projects would
we undertake?" As the result of our discussion we could came
into the following results.
- First we would study the situation, culture and the
primary needs of the people
- We will organise the people.
- We will introduce non-formal education, health education
and if necessary formal education.
- We will give drinking water facilities.
- We will hold meetings of the people, whereby we will
help them to take leadership to take responsibilities,
moreover to think for themselves we will pay role of
an animator.
- Financial fund we will collect from the people themselves.
Never will seek aid of funding agencies.
- If necessary we will help them to start some cottage
industries, so that they may not depended on others.
Hird Session;
The 3rd session was on different approaches to development
A clear cut idea about three approaches such as, welfare approach
modernization approach and social justice approach were given.
By this we could understand what approach we are following and
which we should take. In this session we analysed the reasons
for the works we undertake, our attitude and culture for all
the approaches
’ " ' c 'f n u
~J
L, COftfOMiCAiJ
l)
!
pKO'BcCMS. i|
18/-
- 18 -
WELFARE APPROACH
----------------------------g-------------------------------------------I
1. Reasons for
poverty
!
MODERNIZATION APPROACH
SOCIAL JUSTICE APPROACH
!
f
1
Will of God, Ignorance,
Illiteracy, fate, sins of
ancestors, traditions,
customs
Under development, less
production, over population,
lack of technology
Injustice (man-made)
exploitation, unequal
distribution of land
and wealth.
Charity
Family planning,
Ind ustriali zat ion,
sophisticated and capital
intensive technology
------------------- ----------
Cons/entization of the
people, (awarness building}
organization.
’
'
!
______________________ I__________________________________
|
}
|
l'C
2. Work undertaken
!
’
I
I
*
t
i
—-------------
--------------
_
------ i
I
I
3. Religious
attitude.
;
Submission
)
I
I
I
I
---------------------------------------------------------- 1------------ ------ -------------------------------
God and I - Vertical
relation. Individualistic
holiness and salvation. Here
the rich enjoy the products
of developmental vorks, poor
becomes more poorer.
Equality and freedom
Brother hood,
everything for common
good, Communities sin and
salva-tion.
Paternalistic
Vertical relation
Working to attain one's
own salvation.
Critical obedience,
God with the people.
Building a healthy
Community.
}
>
]
i
t
t
I
M-. Culture(undt r-’
standing of
God)
'
i
t
t
i
—
•r... 19/-
1
j
j
j
1
- 19 -
Fourth Session
In this session we discussed about the learnings of the game
''Tower building" which we had on the previous day. The lessons
we learned from the game are given below.
- some time, we won't be able to fulfil all the expectations
of the other people.
- over estimation and underestimation affects the result.
- confidence in the companion brings better results.
- Encouragement and appreciation build better group work
- Imposed rules and regulations hinder our work.
- We should be ready to accept failures.
- Never be boostcrcd by success.
- experience and performance of others influence the
personal achievements.
. .
- Leo.ve the final decision and responsibility to the
person-concerned.
- Have courage to take risks.
- learn from failures.
Again we met together at 6'0 Clock in the
evening for the "Faith reflection". One of
us read a passage from Isiah 65:17-25 for all, which spoke about
the creation of New Heaven and New Earth. After the reading
we had a silent reflection for 5 minutes. After the reflection
many of us shared their insights and ideas in the groups, we
finished our reflection by an appropriate prayer.
Faith reflection;
At the last part of the day's programme, we had the common
recreation at 8.30 pm to 9-30 pm in which we were all made
happy and content. Vie were all glad and cheerful by the
days programme.
Reported
by
Bro. Jose MM &
Luke P.A.
18th June 1985:
Mass theme : "Trust in the Power of the
People"
Readings: 2 Cor 8: 1-7
Lk
9:12-17
- Review,
- Values and attitudes,
- Image,
- Sumathi’s Case Study,
- Palestine in Jesus' time.
- Faith reflection : Values and attitudes of Jesus.
In the introduction to the mass, one of our brother's shared.
his reflections on the theme. He said " Man is not created
to live solitary life. By his very nature man is social
being and always seeking the company of others. That means
man needs always the help of others. He cannot exist by
himself.
20
2 Cor 8:1-7 tells us about generosity in giving. True genero
sity isa Christian grace. The grace of generosity is to give
oneself.
Luke 9:12-17. This text speaks about multiplication of the five
loaves, two fishes to five thousand men.
1st Session:
We had a review of previous day's programme. In the first
session was on value judgement. The exercise on Images were
done in groups.
Following this, a case study was given to highlight the different
levels of value judgement in human behaviour. Refer Sumathi's
story.
After evaluating we have come to certain conclusions
They are:
- Values changes from person to person and place to place.
- According to our values and experiences we judge others.
- Values are conditioned by judgement.
Different motives of
judgement can be categorized as follows.
Fear: fear of punishment or desire for reward.
Laws: To fulfill the letter of the laws, laws of the church,
civil, religious etc.
Good boy or good girl: To gain public opinion.
Motives for their level of judgement: are fundamental values
such as, Justice, freedom, equality, fraternity, human dignity,
human life.
In the afternoon we discussed about "Socio economic Situation
of Palestine in time of Jesus (Ref: Handouts "Jesus stands for
the poor and Palestine in Jesus' time ")
At 6'0 clock we assembled again for the faith reflection and
tookthe following readings;
Mt. 23:22-2*+, MK 2:18-19, Mk21:22, MK 3:23-27. Analysing
those readings and pondering over it we found out that Jesus
takes man seriously; The Pharesees on the other hand forgot
man and held the law as absolutes. These two approaches cannot
be mixed together. Whatever is not conducive to man is to be
rejected even the most holy laws and traditions. The new
vision of Jesus Christ will not fit in the old. Jesus, initiated
a new way of life and worship, which questioned and challenged
the existing life style and worship. Reading Mk3:31-3? speaks
about the new interpersonal relationship which is not based
on blood relation but based on equality and brotherhood. In
the cultural programme a small role play is worth mentioning.
There was a king who made rules for his subjects and
subjects followed the rules. He observed that people
are killing innocent goats. He felt pity on them and he made new
rules, saying 2 No one shall kill goats in his kingdom and if any
body disobeys this, he. will be killed. Later a certain citizen
let out his goats inside the jfl.ace and those goats went in and
attacked the King. The King helplessly cryed out and told his
servants to kill the goats.' At once the man who let out goats
came in and saved the King. Learning of this role play is we
make rules which we ourselves cannot follow, but force others to
follow it. And when we are caught by the same law we change it
for our conveniences.
....21/Reported by Bro. Salvadore
Role Play;
20-6-198*?
Mass Theme:
Readings :
-
" Jesus the ncn-formal Educator"
Gal; 3:21-26
Mt
3: 1-7
Role play on social system
Formal education: Role Play
Adult Education
role plays
Slides - "Health a political action" shared by
the experience of Fr. Chacko.
Faith ref: Called to be the leaven, salt & light of the
new society.
The day began with the celebration of Holy Eucharist. The
theme was "Jesus, the non-formal Educator" Readings have
been taken from Gal:3:21-26 and the Gospel Mk 3:1-7.
For Jesus people are the books, which He studied and inter
preted. Jesus talked in their own language. He was at
home with them. Are we at home with the people?
This session commenced with the review of the previous day.
Then we staged a role play. We analyzed the game based on
the questions: Who are the characters? And what conscious
ness do they have? What approaches do they follow?
Consciousness - approaches - values.
This is a skit to reflect on the different levels of consc
iousness such as magical, naive and critical and the different approaches to development such as 'Welfare' modernis
ation and social justice and the different levels of
judgements based on this motive of fear (punishment)
fulfilling the law (legalistic) or to please the public
(good boy-good girl) or to defend fundamental values such
as equality, freedo-m, human life, dignity. Let us see how
these dimensions are at work in this skit and what should
be the conscious approach and values needed to bring
about the total liberation of man.
x, ' Consciousness - approaches - values.
Worker
(tied to SOCIAL SYSTEM)
(Farmer)
He is working hard and tired.
puijjari: Looks at him and says: "What a fate1 tells him:
"Do not grumble. In your last birth you committed lot of
sins. If you accept this birth you will have a better
life in the next birth.
Priest:
Looks at him:"What an unfortunate man" Union with
God bring you Joy and peace," Blessed are the
poor for theirfis the kingdom" Suffer all these
and you will be happy in heaven. So be sorry
for your sins and promise that you will not
commit sin.
(Worker expresses his sorrow.)
Priest:
Gives him a Rosary, say Rosary every day.
Worker:
I am with God (put the rosary on his neck)
Social scientist:
Looks at him,' Ignorance and lack of civilization"
tells him: you have to increase your production.’
Use modern way of cultivation, tractor, fertiliz
er hybrid seeds and pesticides. I give you some
hybrid seeds and pesticides. I give you some
hybrid seeds.
(gives him some seeds)
22. .
,
22
Worker:
Doctor:
Now I can improve my cultivation.
Looks at him all around and says:
"This is an interesting case" examine him (take
a deep breath etc) Your lungs are rotten. You
have very low B.P. You have rhunatism, do not
worry. I will give you a prescription;
Injections, Tonics, Capsules, besids these
have monthly sputom.blood and stool tests and
take X'ray. Take plenty of milk and eggs,
fruits and green leafy vegetables, and take
complete rest.
(gives prescription.)
Education?- 1st:
Looks at him "Here is a typical illiterate man"
You need to know reading and writing. Only
through this you get modern ideas. New way of
living. This will improve your thinking.
Ideas change the world. Develop a habit of
reading books. Start with this.
(Gives him
book;state and charts.)
Worker;
,
Looks at it and looks at the picture, "Now I
can improve".
Village Health Worker:
What a simple villager. What you need is good
food clean dress. Eat lot of green leafy
vegitables. An apple a day keeps the doctor
away. Be clean. Keep the surroundings clean.
(Gives soap and. an apple)
Animator:
(Speaks nothing, looks at his eyes, moves his
eyes to the box where it is written "social
system" and points to the rope tied to him and
keeps the knife near him and leaves.
Worker:
Looks at the Social System and he breaths out
with a sigh of relief and hope.
Consciousness
Solution
3. Priest
>+. Social Scientist
1-fe.gical
logical
Prasadam
Rosary
Naive
Seeds
5. Educationist
Naive
Books
6. Doctor
Naive
7. Village Health Worker
Naive
Critical
Prescription
Fruits.
Characters.
1. Worker
2. Hindu Pujari
8. Animator
Sickle
...23...
23
Approaches
Hindu Pujari
Priest
Social Scientist
—
-
Welfare approach.
Welfare approach'
Modernization.
If
Educationist
Doctor
It
Village Health
worker
II
-
Animator
Social Justice approach.
Here we see that they represent religious, social,
educational medical systems and what does sickle
represent;
- Sic KLe repr es ent:
An instrument to cut the rOpe which is binding him
to the social system.
Inviataion to fight for justice.
Education which gives awareness that he is suppressed
and that he has the power to lib erat e- himself.
—. Awareness of himself.
Instrument for liberation.
-
- Worker represents:
Bonded labourer or tribals,
' , backward class/
. slum dwellers, refugees, orphans, daily labourer,
unemployees, women, landless people, marginalised the
unorganised.
Then we discussed in groups the following questions:
What do we understand by adult education?
adult education? Why do they need it?
Ilnd Session.
Who needs
(Sharing of the discssion)
What do you understand by adult education?
- Process of learning through out life.
-
to be-consblntised .
to make the. adults to understand the socio, economic,
political,religious situations in which they live.
to give primary knowledge related, to S.E.P.R. systems
' to everybody without any discrimination.
Life learning process which deals with needs and
aspirations of adult and. individual and communities,
■ "2,
_
Who needs it?
All adults need to enable them to take decision and
put them into practice.
- .
ILLITERATE, exploited adults.
poor, the working class, tribals, slum dwellers,
women etc.
graduate, little, ed-uuo-ted...
..
2h
3.
Why do they need. ?
-
to become litterate
to raise the stand ered of living
to build a true community
-
to become aware of the S.E.P.R.C. systms exist in the
Society and possibilities to liberate himself from
these bondages.
.Adult education is to enable individuals and
communities to become adults.
Who is an Adult? - One who think critically, take decisions
This is applicable, to both ,
and put them into nractice
:S. The decisions taken must
^eefor --------- - ----------ing the social, economical,
political and religious life of the community
The 3rd Session was oh education, informal education,
formal education, non-formal and adult education.
Education: This word comes from the Latin word Ex- +
Ducese to bring out. The purnose of education should.
be to bring out the hidden talents of a man
Informal Education:
It is the education we get from ordinary '’ay to day life
situations.
Formal Education:
Whatever education .we get in the school system is called
formal education.
Non-formal education.
Education which we receive outside the school system.
Adult Education.
Education that we get outside school system for adults
Formal education : Characteristics ,
- students,
1.
Teacher
2.
’Fixed syllabus by • specialists .
3.
Examination oriented, result orient ed j job oriented.
U.
5.
Competition.
It should be in a specified, predetermined place
6.
age limited .
Elements:
1.
Institution - alienated from life - situation.
2.
Authoritarian.
3.
b- 4
Forced to listen (Banking system)
Monolog ue
5’.
Blind acceptance.
6.
One who knows and one who is ignorant.
(Teacher & student)
25...
25
7. To serve the existing, socio, economic, political system,
8. The content is away from the daily experience,
9. Imitation of developed cultures.
10. Non - creative.
11.
12.
13.
15-.
Domesticating,
unequality is promoted.
Superior and inferior relationship.
Individualistic approach, competition.
To bring out the characteristic of non-formal adult education
we staged a role play about it. It gives the following points.
1.
The non-formal adult education takes place in the community.
2.
Proc ess;.of animation is taking place.
3.
5-.
Dialogical
Problem solving education, critical awareness building.
5.
Communitarian and political one.
6.
It is change oriented, not knowledge accumulation, to
bring about desirable changes in the society.
7.
It is process of reflection-action-reflection.
The capitalistic society is the product'of formal education
and the communitarian society is of non-formal education.
In the evening, there was slide show to look at the health
care system critically and to understnad the political
nature of community health. Health is a community decision.
Since every community decision is political, health is a
political decision too. Health is the social, economical,
political, religious, cultural freedom of the community.
It is not selling health - And the reflection ended with a
prayer
Reported by M.P. Joy & Devesia.
21-6-85.
The Theme:
-
"We are called to be the leaven, salt, and light
of the World"
Reading:
1 John 2:7 - 11
Mt 5:13-16
Review of the previous day,
_
Team work
Broken Square
Church documents
National health policy
Evaluation of 10 days course
-
report writing
presentation of the assignment.
The community health means a group of people taking decisions
for their betterment in socio, economical, political cultural
and religious dimensions of their lives.
. . .26...
26
Community Health:
Team work : Broken Square: We had played a game in order
to understand what we mean'by team work. From this game
we observed the following
Grabbing
Lack of Communication
attitude to finish first,
lack of sharing.
too individualistic attempts.
Learnings:
-
sharing is important.
help of each other is needed to finish the task.
awareness of the other is very important in team work.
concern for the weakest is essential in team work.
success and failures have to be shared equally.
accept the mistake of oneself.
proper communition is essential to work effectively in
a team.
strict observance of rule is a failure or handicaps in
team work.
equality has to be maintained to work more effectively.
During the next session the team shared with us of var
ious Church Documents on Community Health, National Health
Policyetc.
Reported by,
*♦***••-•*•>** Bros. Varkcy & Johnson. *****
ASSIGNMENT FOR 198? (Teams'of two)
1. Socio- economic , poli.tical, cultural and religious
analysis of a village or slum.
2. Socio, economic , polical, cultural and religious fore
es at work and their inter-relations.
3. Prepare the plan of action for the development of the
village or slum,for which you have made the analysis.
U-. Prepare a case study based on your experiences in the
village or slum.
h-tearns oh 3 level of consciousness.
>+ teams on 3 different approaches to development.
5. Prepare and conduct a faith reflection based on the fei
Id experiences, (by each team).
6. A team of volunteers ; (Francis and Paulose)
.Collect paper cuttings on socio- political, economic, .
cultural and religious exploitations and fil’e them for
references.
ffeke two copies of each assignments; one should be kept
in your file and the second should be sent to CHAI/CHD
office by the first week of March 1986,
2?
Teams of two:
1.
2.
Bros.Luke & Salvadore (magical Co)
Bros.Santha Paul & Joy (Crtiical)
3.
Bros.Francis & Paulose (Naive)
5.
Bros Alox & Xavier (Magical)
Bros. Varkey & Jose ( Social Justice)
67.
8.
Bros.George & Lazer (Moderness)
Bros Devasi & Johnson (Social Justice)
Bros.Wilson & Johny (Welfare)
5jc ■>:
ijc
;}c
J-
a.
u- jJ-
4.
.... -j.
;>c
.u * ?<c
u-
u. .r.
.J. ;U
jl-
u.
Evaluation of the course:
The following is the consolidated report of the answers
received from the participants for the following questions.
1.
What are the insights you got from this course?
2.
Why is this course relevant to the Fransciscan Brother's
charism and spirituality?
Your opinions, suggestions and remarks.
3.
Insights: I got an overall idea about a healthy community.
A healthy community is the one which takes decisions for
their betterment in socio-economic-political cultural and.
religious fields. It is to establish the Kingdom of God.
This course is an eye opener for me and shows the present
situation in which my brothern and I live.
In the community every person is important.
I was poor in thinking, now I began to think
make use of my talents.
and to
I learned to tackle certain problems.
I learned how to live in the community, team and
individually
This course helped me to get rid of inferority complex.
_
I understood what community health is and what the
needs of the people are.
Community is a union of persons to serve the humanity.
v
,
-
_
Each person has the ability to build the community,
The course is a weapon to fight for the basic needs as
well as for justice.
It kept me to be aware of the purpose of my.coming to
the congregation and for whom I should commit my life,
Wc should be with the poor group and support the group
to build a living community.
Value of equality is needed to build a healthy community
and country.
To have,as'Christ said', "One flock and one shephered"
The methodology of the course improved my thinking
capacity in a critical way.
Cont
28
28
I understand better the meaning of community, health,
development and counselling.
The reflection during the course and liturgy was a
great help to foster my vocation.
The role plays were very valuable to me.
community Health is evangelisation.
It is inculcating the Good News in the society without
any discrimination and underestimation of the people
It is the longing of the people for equality.
It is to work for the happiness of the privileged (Slum
dwellers homeless, disabled etc.)
Health is the freedom and right of every person.
It is a change from our old way of life to the needs of
the time.
It puts an end to the social injustice and exploitation
It is the conscientisation of the people.
Be an animator not a leader.
I must be ready to undergo changes and have the
courages to take risks.
Leave the people free and do not hold their rights.
Be one among the poor and needy,
I learned how the socio-economic-political-cultural-
religious-systems bind the poor and where I should stand
and what my responsibilities are.
Individualism will not build healthy community,
I understand the struggle of the poor.
Helped me to think about my position in the society and
how to approach them.
How to organise people and
understand them accordingly, their culture, beliefs and
need for unity.
l*£iss and faith reflections helped me to reflect more.
It was an important experience in my life.
I was a child in the socio-economic-political life
situations of the people.
How to change the people through conducting peoples
organizations and leadership training camps.
Sharing and group discussions made me to come out of
myself and of my fear.
This course is more practical for our village aposto13-te than theology and philosophy which are very
unpractical.
Cont...29
29
Health problem cannot be solved by the Doctor but only
by the Community.
Socio-economic, political, cultural, religious situations
inf1 i.’°nrc the health of the person.
Helped me to be aware of myself and. the surroundings.
II. RELEVANCE OF THE COURSE TO THE FRANSCISCAN BROTHERS
The charism of the congregation is pioneering missionary
work ie. he always with the people to change their life
situation. This course helped me to help the people to
become aware of themselves.
This course will be of great help to us in our future
mission work.
Helps to articulate our spirituality through the needs
and desires and challenges of the poor.
Helps me to give myself to the radical demands of the
Gospel.
Our spirituality is to live the Gospel among the poor.
Hence this courseis very relevant and helpful.
Helps us to workVfor the total growth of the people.
This course helps me to face the challenges.
Course helped me to deal with people in a better way and
live up to the mandates of Chirst.
Course motivates me for the reaical change of the
society.
The Fransciscan brother's spirituality itself is being
with the poor and to liberate those who are oppressed.
So it is relevant.
Evangilization means to build up a mature society.
coincides with the aim of the course.
It
30
Being a pioneering missionary congregation the main
concern is to help the church in fulfilling her mission.
This course helps for the liberation of the whole person
It helps us to bring about radical changes in our way
of life and spraed the kingdom of God in accordance with
what Jesus did in his life as visualized in Lk:18-19
Standing for poor and fighting for justice is our
chari sei
'T'here is no Fransiscan Brother's spirituality without
involving in the life situations of the people which
means communication, building up relationship, sharing
and dialogue.
Ill-
OPENIONS & SUGGESTIONS
This course was very good but the time was short.
there were many things, but felt difficult to put into
practice.
Should be more practical than theoritical, should have
been based on real life examples.
It should be conducted in all the religious houses.
Unless we realize what we have learned is difficult
to put into practise, we will be frustrated.
Nobody should be compelled to do this work.
It may be good to give this course in the initial stage
of formation.
The team which gives the course shoul d also put this
inti practice.
It was a tight programme.
It should have taken two
more days to avoid strain.
For better reading give notes in white paper rather
than in coloured paper.
This course is good for those who have field experience
since they will be in a better position to assimilate;
It is better for missionaries working in the parishes.
There should be some practical field work. But I doubt
how much it is possible.
Session on counselling was useful as it was tireless
and practical.
The first two days were little broing, but the following
days I enjoyed the course.
...31..
31
As it is conducted in religious institutions some more
spiritual exercises could be included.
I see this course as completly mission-oriented..
There should have been more time for discussion.
Some sessions are not appealing to church rules.
It is better to say from one's own practical experiences
rather than some one else's experience.
Case studies are very interesting.
We have to accept our limitations - from the congregation
hierarchy and pressure from outside.
It appears to be very idealistic.
Tliis course was the best enlightment for me.
Should be conducted in Parishes and schools.
It should be conducted in non-catholic Institutions'also.
Insights_of the Cour^e_(by_the_Team)
A.
Content, B.Methodology, C.Attitudes, D.Faith Reflections
A. Content
1.
The participants accepted it without grumbling because.
they didn't have the medial background and field exper-
2.
i enc e.
They were comfortable with it and like to know more and.
deeper.
3.
It did not challenge them as they are only students and
have not begun to experience the contradiction in their
missions.
•
v>+.
As the topics were not immediately relevant for their
present activities, they did not take it very seriously.
5.
As they felt that the present protection and security
inside congregation will be always there, so they were
not much challenged by the social analysis and inter
nalisation was net up to our expectation.
B.
Methodology.
1.
The nonformal methodology initated in them a process of
thinking.
2.
The methodology was a strain in the beginning as they
were forced to think and express their thoughts and
reflections.
As a result they were getting tired.
cont..32
32
3.
It was surprise for them to realise that they had a lot
of potentialities.
b-.
It helped every one to take active part in the sessions
and every one was alert as they were expected to
reflect and express.
5.
Gradually they began to develop a dislike for lectures.
6.
This methodology helped to increase their creativity.
C.
Attitude;
The attitude of "You give and we receive" is
gradually changed into attitude of sharing which gave
rise to mutual entriching.
An attitude of submissiveness
and blind acceptance, to that of questioning is noticed
in them.
Their attitude with regard to formation was that they
have to be formed by some one rather than they talcing
initiative in it. '■
D.
Faith reflection;
1.
They began to find relevance and meaning of Bible in life
situation.
2.
This course initiated a critical thinking about prayer,
faith, 1-fe.ss theology and spiritual exercises.
3.
It questioned their present life style and helped them
to think the implications of their charism.
SUGGESTIONS.
"Brothers should be given"more^opportunities to make
COMMUNITY HEALTH REFRESHER SESSIONS
SEVASADAN, BANGALORE 560034
P r o a r a m m e
13.11.84
Tuesday-
14.11.84
Wednesday
13 Nov 1984 to 30 Nov 1 984
'
am
Introductory session,
sharing of field
experiences by participants
All faculty
pm
Identifying priority areas/
planning programme
Ravi Narayan (RN)
Thelma Narayan(TN)
am
pm
Analysis of the health
situation in India and
identifying the role cf
church health services in
the light of the new vision
Fr Claude
D'Souza (CD)
Planning of course in
'community health as part
of formation of Brothers
Prof SV Rama Rao
(SVR); CHAI-CHT;
Dr Dara Amar (DA);
RN; TN
15.11.84
Thursday
)
)
)
)
)
16.11.84
Friday
17.11.84
Saturday
Venue: JYOTI SADA?
(Sevasau^n)
am
National Health Policy
and working with govern
ment
)
)
)
)
)
)
)
SVR
pm
Planning a community
health programme including
training of village level
workers
19.11.84
Monday
am
pm
Management of Minor
ailments
Dr SP Tekur (SPT)
Dr A Colaco (AC'
Dr Kishore
20.11.84
Tuesday
am
Major communicable diseases
DA; Dr Pruthvish
pm
Environmental Health
Mr BN Gururaj a
am
Leprosy
Dr Paul
Neelamkavil
pm
School Health and
Health Education
Dr Kiriti/
Mr SMS Shetty
22.11.84
Thursday
am
pm
Maternal and Child Health
(including immunization
and Anganwadi Training)
Dr Geetha
Dr Nagaratna
Mr RM Christopher
23.11.84
Friday
am
Herbal Medicine
Fr Joseph
Chittoor
pm
CHAI Annual Meet : TOWARDS A PEOPLE-ORIENTED
DRUG POLICY
18.11.84
Sunday
21.11.84
Wednesday
24.11.84
Saturday
25.11.34
Sunday
)
) CHAI Annual Meet: TOWARDS A PEOPLE-ORIENTED
)
DRUG POLICY
)
>
t
)
p.t.o.
;2;
26.11.84
Monday
open session
27.11.84
Tuesday
open session
28.11.84
Wednesday
Counselling and
family welfare
29.11.84
Thursday
open session
30.11.84
Friday
Planning of future work
Dr Marie Mascarenhas
■Nf?' >°
e5-1
//-> £1
Courses
<B "7
Were
co'zj:>'c2z<2 o/'J’cx.
PPoo-^l. -!■!—
°
A//
— 6~-'Ze-C-6
L^~-C^O
<S^£3~>-1^
CO^/Cxtx^s c?
/?vc>JxU.cJ<CJ-^
I ‘i.&'-j
Phc^S..
Pin^S- JJ_
X
<y zZLg.
Se--7-o >'c-5>-> s-
pc,-/K
kay^/'
c^>
c <■
y£i-^ <^~
J
—J C-L-y
o Plc^j
/y&9
ge^fen^e*. /W
7c^-ut u>
•
L^~>
JZ7A . c c»-jx5L»Z^’d)
cP
po.P ,
L^>
p^c^-e,.
tPz
.
/l~4
(L t-z LJ
/Sr-/, l<_o Lev
Ccru-vSe -
£7V
7Lne I'Ll fofe ■
eXcT'"’
h^kcb)
>-£,
-Z^->C^A v-rcLur./ [ <J<CUy2)
' ~I
1^6 ■
'L -
ZC->l7&^O' vCl
frr
-
<r K C~y~>
Chs?
C crv^-^-xSL
'r'■ -Z-j ct( v-t’cLuac/
(7c-J>e+-:>
z
£^<=JL<_l cy <^~>
r
Seys/'
&’<e>zo , cr>^o ot'
CH-C
So
CVfaJi
"7
k-'k
Aoos/p&tZt,
O (X,
.-k
4>fk<4^
/yJxy’.- Agi^<S x|x<n<A Sfc' v7'-j<g^./i.x
ZihVi/\j
V.tU)/l^AC,- Cty
------ L_____/--------------------------„
S^feov?
'tfb5£tc4_^Uvv />'7r;rS*.
•wv.'^fcy
—
&{ S^X^rt«i<zCw.
i^8S -AAcU'i ' S?22±k^±3 -
^^xzvuk>
1
‘Z7-
THE
NAMES OF THE BROTHERS ARE FOLLOWIN'*
Jyoti Sadan
Bro: IGNATIUS D. MACWAN
C.M.S.F.x
Bro: VINCENT MATHEW
C.M.S.F.**’
Bro: TOMMY JOSEPH
C.M.S.F.
Bro: SEBASTIAN UEORWE
C.M.S.F. *
~
Bro: SELVARAJ ANTONY
C oMo S •F q A
Bro: ROY JOSEPH
C.M.S.F.*
Bro:BAIJU ABRAHAM
C.M.S.F.*
Bro:JIJI JOSEPH
C.M.S.F.*
Bro:SHAJI KUTTIANI
C.M.S.F.*
Bro:LAWRENCE ABRAHAM
C.M.S.F.<
Bro:RAPHAEL D. PADINJAKKARA
C.M.S.F.*
B ro:LUCKOSE THATTANKUNNEL
C.M.S.F./
Bro:'*EORv'E K.M.
C.M.S.F/
B ro: T HOMAS MAT HEW
C . M. S © .r .
Bro:JOSEPH K DEVASIA
C.M.S.F.*
BRO: JOSHY PARAYIL
C.M.S.F.*
Bro: MATHEW PULINTHANAM
C. S.T. '
Bro: OSCAR HEMRON
T. O. R. '
■k k k * * * k-k-k * * k k-k * k k
•/<-/V'Jr☆7? ic
it
ww
yc ie i‘ .V
*
FOR COMMUNITY HEALTH C-Vk-
CU-OftOIHATOH
The List of
Jyothi
Sadan
Brothers:
:
1990
Batch
01,
Bro.
Jose Ackathottiyil,
- C.M.S.F.
02.
Bro.
Francis Choorakuzhiyil
- C.H.S.F.
03.
Bro.
PI.
04.
Bro.
Justin Diraviam
- C.M.S.F.
05.
Bro.
Joseph Kongola
- C.S.T.
06.
Bro.
Anto
- C.S.T.
07.
Bro.
Varghese
08.
Bro.
PI.
Jesuraj
- C.M.S.F.
09.
Bro.
Agnel Almeida
- C.M.S.F.
10,
Bro.
Jimmy Tom Kallarackal
- C.M.S.F.
11.
Bro,
Joy Kakkattil
- C.S.T.
- C.N.S.F.
Francis
Parayil
Punnekkatte
xxxxxxxxxxxxxxx-
- C.M.S.F.
• 9-4-1909
3SC - ROP
Organisational
T echnical
Dates
Tribal/Non Tribal
Weekend programmes
Christian/Non
Christian religion
Experiential
Panchayat Meeting
Other social
organisation.
Final Review
Nontribal caste
group
Accomodation
Landless/landed
F estivals
Boarding
socio-political
situation
Local Diet
camp organisation
socio-cultural
situation
Meeting with HS youth
Vol.
Camp Routine
Development
programmes
Project work
5E Dev situation/'’
Nutrition
T eachers
Health problems Gen,,
Health culture/belief
Healer
Dais
A/v Element
recreation
Health care system
politicians
Contact with
community
Traditional Govt,Pvt.
Rgl. Heads
Interaction
MG0 nroblem/services
Religious
Learning From
Common diseases
Womens group
Intsrvlewing
Mental Health
PHC staff
Communication
Social Health
Educational system
Hospital staff
Final Review
Religion
Cost
Analysis.
AV presentation
Communication
Report:ng/
Documentat ion
Sp.issues-Fisherman
Local industry
Forest issue.
2
‘(10-4-89 i 11-4-89)
2
3SC/RDP Plan (Participative)
spt/kg/pj/rn
Organisational
Technical - for Communities
Origin
F?
Life style
Culture
T raditions
Religions
Relief
Marriage
Burials
‘'Privileges
Deprivations
Econ.Systems
Politics
Gen problems
Language
Housing
Agriculture
Occupations
Water/sanitation
communication
Education
Medical system(Govt)
Health/Disease problem
Causes/prevent
Traditional medicine
Mother -Status
-care
-labour
Groups/Leaders
Areas of work
Work Schedule
time table
Reporting
Sharing of experiences
Interaction with
community
Sharing of life
Entertainment for
children
Child
- nutrition
food/diet
Adaptation to Modern life
Role of Church
Social Problems
Comflicts
Forest issue
Mental Health
4 groups
I
II
III
IV
- SORT aspects
- Environmental Economic Aspects
- Health/Medical Aspects
- Adaptation/Development/political/
conflicts
Discuss Details
11/12
Camp life
13
3
3
JSC/ROP
Plan
Reporting
Village/Community Reports
Diagrams/Maps/Charts
Photographs/Drawings
Casette Recording
Street Theatre
Role Play
Herbal Medicines
Handicrafts
Songs/other aspects of culture
Slides
Afternoon Programme
2-4 P.M.
on
JSC
19/20th May
Camp
Environment Report - key issues
Shifting
Blind ownership
1.
Shelter
2.
T ransport/
Roads/Paths
communication
T ransistors
No Bjayale
3. Cultivation
out of season
low quality
provision of
materials by
BOO.
Common lands
Forest culture — Agriculture
Free growing
Forest - firewood gathering/landles
green leaves
wild honey
Hunting
4.
Education
Culture of
Non utilization
School dropouts
Adult Education
Kerala N.F.E. Vo.Group
Education
5.
Forest
- Her bal Medicine
Des troying forest
(outsiders)
JSC Course/SPT
6. Wages - local wages
7.
Industries - Regularity?
4
18-3-87
JSC Camp
Health Report
1.
Diet - Rice and curry/wild fruits/roots
eggs/milk
Heat
2.
Food for Infants - 3F as long as possible
- Mothers (CF 4 8.oil)
3.
Starvation
Coranon/cof f e e
4.
Water/Sanitation
- common well
common latrine
- 4 Pits(summer)
stream
5.
Hygiene
6.
Medical facilities
Teeth - coal
stone powder
Daily bath
Comn/uork troubleunclean water / S,coble
fera /Sronchits /TB/BR/flent al disease
Rlert
--------- —- --------------
keep away
hunger
Druqs/Smokinq
rl Icohol
7. Medicines?
Church and Government
Doctor + ANf'l
T wide/
month
occasional visit
—Cholera
Epidemic
8.
Herbal Medicine
- Don’t share
western medicine - more effect
9.
Leprosy Survey
- Canara Bank
10.
Camps - §ood Shepherd Convent
-xxxxxxxx
Rotary club
Canara bank
9-4-1989
JSC - RQP
Organisational
T echnical
Dates
Tribal/Non Tribal
Weekend programmes
Christian/Non
Christian religion
Experiential
Panchayat Meeting
/
Other social
organisation.
Final Review
Nontribal
group
Accomodation
Landless/landed
F estivals
Boarding
socio-political
situation
Local Diet
camp organisation
socio-cultural
situation
Meeting with HS youth
Vol.
Camp Routine
Development
programmes
Project work
SE Dev
caste
situation/
Teachers
Nutrition
Reporting/
Documentation
A/V Element
Health problems Gen.,
Health culture/belief
Health care
system
Healer
Dais
politicians
recreation
Contact with
community
Traditional Govt.Pvt.
Rel.
Interact ion
MGB problem/services
Religious
Learning from
Common diseases
Womens group
Interviewing
Mental Health
PHC
Communication
Social Health
Educational system
Hospital
Final Review
Religion
Cost
A nalysis.
AV
presentation
Heads
staff
staff
Communication
Sp.issues-Fisherman
Local
industry
Forest issue.
2
(10-4-89 &
11-4-89)
JSC/RDP Plan
2.
(Participative)
SPT/KG/P3/RN
Technical - for
Communities
Origin
Life style
C ulture
T raditions
Religions
Belief
Marriage
Burials
Privileges
Deprivations
Econ.Systems
Politics
Organisational
Groups/Leaders
Areas of work
Work Schedule
time table
Reporting
Sharing of experience
interaction with
community
Sharing of life
Entertainment for
children
Gen problems
Language
Housing
Agriculture
Occupations
Water/sanitation
communication
Education
Medical system(Govt)
Health/Disease problem
Causes/prevent
Traditional medicine
Mother -Status
-care
-labour
Child
- nutrition
food/diet
Adaptation to Modern life
Role of Church
Social Problems
Comflicts
Forest issue
Mental Health
4
I
II
III
IV
groups
- SCRT
aspects
- Environmental Economic Aspects
- Health/Medical Aspects
- Adaptation/Development/political/
conflicts
Discuss Details
11/12
Camp life
13
.3
3.
3SC/R0P
Plan
Reporting
Uillage/Community Reports
Diagrams/Plaps/Charts
Photographs/Drawings
Casette Recording
Street Theatre
Role Play
Herbal Medicines
Handicrafts
Songs/other aspects of culture
Slides
Afternoon Programme
2-4 P.M.
on
19/20th May
DSC Camp
Environment Report
- key
issues
1.
Shelter
Shifting
Blind ownership
2.
Transport/
Roads/Paths
communication
T ransistors
No Bjayale
3. Cultivation
Common lands
out of season
low quality
provision of
materials by
BDO.
Forest culture — Agriculture
Free growing
Forest - firewood gathering/landles
Education
Culture of
Non utilization
School dropouts
green leaves
wild honey
Hunting
4.
Adult Education
Kerala N.F.E. Vo.Group
Education
5.
Forest
- Herbal Medicine
Destroying forest
(outsiders)
DSC Course/SPT
6.
Wages - local wages
7,
Industries - Regularity?
4
18-3-89
JSC
Camp
Health Report
1.
Diet - Rice and curry/wild fruits/roots
egos/mi Ik
Meat
2.
Food for
3.
Starvation
Common/cof fee
4.
Uater/Sanitation
Infants - 8F as long as possible
- Mothers (CF & S.oil)
- common well
common latrine
stream
Teeth - coal
stone powder
bath
5.
Hygiene
Daily
6.
Medical
facilities
Comm/work
troubleunclean water / S.cebie
fera /Bronchits /TB/BP/Mental
__ _
Alert
_
keep away
hunger
7.
- & Pits(summer)
disease
D ruqs/Smokinp
a
Icohol
Medicines:
Church and
Government
Doctor
ANM
T wide/
month
8.
occasional
Herbal Medicine
visit
- Don’t
—Cholera
Epidemic
share
western medicine - more effect
9.
10.
Leprosy Survey
- Canara
Sank
Camps - §ood Shepherd Convent
-xxxxxxxx-
Rotary club
Canara bank
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
P_..ace II - Evaluation
Fart A - Basics
-".JwJ
60 Minut%
1. You plan to organise a Health Education Programme on Immuni
sation For a Mah-ila Mandal in a Village. What principles
will you follow to plan the session?
-
CkC I i
2. List out five important components of each of these health
programmes;
a) Environmental Sanitation
b) School Health
c) Maternal Health
d) Community Mental Health
3. For Any five of the following ten diseases write down the
answers to the following questions;a) Cause of. the disease
b) How do you identify
c) What do you do for the patent?
d) What are the precautions taken to prevent spread?
e) What preventive measures would you take?
i) Round worm
ii) Tuberculosis
iii)Cholera
iv) Guinea worm
v) Syphilis
vi)Thread worm
vii) Hook worm
x) Polio
viii) Plague
ix)Smallpox
,.4—a)—Ararat is meant- by Community participation ?
b)—Give.-Xi ve-important principles. of. working with the. Community?
1
;
-Y-X-
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
Phase II - Evaluation
Part B - Group Learning
60 Minutf§
■ \ » (/if'
1,. What are the major causes of Ill Health in a rural area?
2.1’ List out the different programmes you can organise with
the Community to promote Community Health and Development?
,3. What are the important preliminary steps in planning these
programmes in the Community?
‘SLb > Cs-v
fi ve
CDfiHUNITY HEALTH AMO DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
Phase II
£ourse E \j? 1 u a t ion
Dearparticipant
Over ths past months you have participated in various
sessions, field visits and discussions in Phase II of
your Course in Community Health and Development.
In order
to help us in the assessment of the course and to improve’
the oontonts/methodology/learning experiences ue request you.
to reflect on each of the sessions and give us a frank
feedback of your assessment.
You may like to consider the
following points for each session.
Useful/Not so Useful
'(Mark U or NU)
Any suggestions or comments to improve the session in future.
(A)
SESSION
1.
Community Health
2.
Environment
3.
Mental Health
4.
Oral Health'
5.
Drug situation in India ■
6.
First A id
7.
Herbal Medicine
8.
Alternative Systems (Acupressure)
9.
Minor Ailment treatment
Mark U or NU
16. Nutrition
11.
Mother and Child Health
12.
Immunizeition
•»•
2
2
SESSION
Wark U or NU
'
13.
Working with the Community
14.
Communicable Diseases
15.
Sanitation
16.
Health Education Methods
(Lowcost Communication)
17.
Government Health Programmes
18.
School Health
19.
Primary Health Care
20.
Planning a Community Health Programme
21.
Community Mental Health
(E)
riELO VISITS
- Adugodi Slum experience
- Uynad experience
,
3
(C)
PARTICIPATION ASSESSMENT
Hou would you assess your own particioation in ths Course.
Did you
1.
Read background materials
2.
Wrote doen notes during sessions
3.
Wrote doen your own ideas about topics
4.
Took part in small group discussions
5.
Offered ideas during a class
6.
Engaged in a problem solving exercise
7.
Participated in practical activity
8.
Helped create a communication message
9.
Got bcred
10.
Fell asleep
Mark
Yes/No
Overall my participation was Good/Average/Poor
(Tick off whichever applicable)
(D)
READING MATERIALS
A variety of reading materials were distributed for
background reading.
Did you find them interesting reading.
If so, which of those materials you liked the most?
4
(E)
Finally are there any additional comments/suqgastions
Positive or Negative about the course uhich you
would like to share with the CHC team;
###################
Date:
Signature
COMMUNITY HEALTH /AND DEVELOPMENT COURSE
(COMMUNITY HEPiLTH CELL)
(Phase II)
- ...
Course Evaluation
Dear Participant
For the last ten clays you have participated in various
sessions, fields visits and discussions in the short intensivepnase II of your course in Community Health/Development. In
order to help, us in the assessment of the course and to improve
the contents/methodology/learning experiences we request you to
reflect on each of the sessions and give us a frank feedback of
your assessment. You may like to consider the following points
for each session.
.
"
■
(Mark U or NU.) .
1. Content
Useful/Not so'Useful
2. Presentation
3. Participation
Good/Average
(Mark G or A ).
Participatorj/Non Participatory (Mark P' or NP)
4. Any suggestions or comments to improve the session in future.'
SESSION - EVALUATION
1. Community Health (RN)
(Situation Analysis on Ramakka's Story)
(A)
2. Education-perspectives (CD)
3. Chikkanahalli Case Study (RN/MK)
4. Mother and Child Health (MK)
5. Immunization (MK)
6. Working with the Community (RN)
7. Communicable Diseases (SP)
8. Environmental Sanitation (RN)
9. Health Education Methods (RN/KC)
10. Government Health Programmes (GG)
11. Tribal Health and Development (GP)
12. Scheol Health (RN)
2.
-213. Primary Health Care (P.N)
14. Planning a Community Health Programme (KG)
15. Community Mental Health (Ml)
(B) FIELD VISITS/AUDIO VISUALS
Give your comments/suqgestions for the following additional
Sessions;
1. Ramakka's Story-Slide Set
2. Sumanahalli Leprosy Project
3. Ragpickers Education and Development Society
4. Gandhi School - Health Programme
5. Sakalvara Community Mental Health Programme
6. Flannelgraph Exercise
(C) READING MATERIALS
A variety of Reading materials were distributed for back
ground reading. Did you find them interesting reading. Mark
Yes/No.
Any Comrnents/Suggestions;
1. School Health Mirror
2. Health Education Pamphlets
3. Better Health Care Booklets
4. Anubhav Series; Health Project Reports
5. Child to Child - Story Books
6. Environmental Sanitation Booklets
7. Cyclostyled papers on
i)
ii)
iii)
iv)
Community Health Approaches
Non Formal/Adult Education
Health Ministry of Church
^Approaches to Development
Suggestions ;
3
-3-
(D) PARTICIPATION ASSESSMENT
How would you assess your own participation in the Course.
Did You ?
1. Read background materials
2. Wrote down notes during sessions
X
3. Wrote down your own ideas about topics
4. Took part in small group discussions
5. Offered
ideas during a class
6. Engaged in a problem solving exercise
,
i
Mark ;
No
7. Participated in practical activity
S. Helped create a communication message
9. Got bored
10. Fell Asleep
Overall my participation was Good/Average/Poor
(Tick off whichever applicable)
(E) Finally are there any additional comments/suggestionsPositive or Negative about the short course 'which you
would like to share with the CHC team;
Date:
Signature
(Zh'Xi'VwvwvC A, L Ld>
<jlvSz/4A€X
t\, I'vvtc/
Dv\
DVl
lAy&vwx. .'Um
A/0V') .
'TP,.
(T[ VX/l'l'lCtZ- L'<7Z''WZf
Ci vtrfz/ V^X,
kTVV
1)
lAJl''\,^'l:
L'O Ix^Jz
l/\J kiVt
--- iASErfM- 'fC l
ci-o Oj ai, u
/ittC4pcLkm£
f.z jy^-S't&WxX-^
cJ
rT-LC^C^i'Coi)
@e~op l» <a /t~’^y
C—5^10-/''
£^c5
^<2^^
pzc?<^<
tmpencli^i /z p a-t.,'7
l_r~! !/
P—Sp c-^
t^ri/l
p>^o<^y >iLe^-> lp> ^.ckJJve/->2
ft r<^-& year oZct <sA_<|<ii; c—ST
TcJfeX'x-rJn cClc .
“>
<3l)
/7
Pcs-L^'-r- yaS^Cx.-></'~ZoJrT-i_A.' rvKa^-> .
ltHte_ t^dyl
<_^.t P
<_
c-o
/-/c5r?_^
L^n'i)
j/e5T^v
K-e.old-1
/i^a
Cx-^'u-e. Z^lc./^
\sill c~e^'&- ?■
z^_t?
£? erx-> A_xv(_j-e>3
3
i"
TkjS-1
COMMUNITY HEALTH AND DEVELOPMENT COURSE
(COMMUNITY HEALTH CELL)
90 Minutes
Phase I - Evaluation
This evaluation is an attempt to explore some of the learning
experiences you have undergone during the Phase I of our
course. It consists of two parts. The first one helps
you to assess your individual learning. The second part
which you are expected to attempt in discussion with some
of your colleagues is a means to assess group learning.
PART A
- (Basics)
1. Describe in five lines what you understand from the words:
a) Community:-
b) Health
c) Development
2; List out THREE important signs of the following
dimensions of Good Health
;
a) Physical Health
-- -
i)
ii)
iii)
b) Mental Health-
c) Social Health
i)
ii) -.. ■
iii)
1)
ii)
iii)
‘
...
.
..2
2
3. List out the important a) Parts b) Functions. c) Signs and
symptoms related to Ill health of any FOUR of the following
systems
a)Respiratory b)Circulatory c)Digestive d)Musculo-skeletal
e)Nervous f)Urinary g)Reproductive h)Immune system
Functions
Parts
Signs and
symptoms of Ill
health
1.
2.
3.
4.
4. List out the important a)Parts b)Functions and c)Signs and
symptoms related to Ill health of any TWO of the following
special senses.
a. Eyes
b. Ears
Parts
c. Nose
d. Skin
Functions
e. Tongue
Signs and
symptoms of Ill
health
1.
2.
3
1
3
5* Answer any SIX of the following pairs of questions
a. What is fever?
What are the common causes/types of fever?
b. How do you recognise;Malaria?
Typhoid?
c. What is Diarrhoea?
How will you manage a case of Diarrhoea?
d. What is Jaundice? How is it caused?
What precautions will you take in a case of Jaundice to
prevent spread?
e. '/That causes peptic ulcer disease?
What preventive measures will you take?
4
4
f. What are the common skin diseases you know?
How do you tackle scabies?
g. What is Ringworm?
How do you tackle it?
h. 'What is the cause of Hypertension or Diabetes?
What advise (other than medical) would you give?
i. What are the common respiratory illnesses you know?
What action (other than medical) will you take to give
relief to Respiratory illness?
6. It is said that working with leprosy patients there is
more risk of getting the disease
What do you feel about this statement?
7. Write a few important points on the fol lowing: -
a. Diagnosis of Leprosy
b. Classification of Leprosy
c. Treatment of Leprosy
d. Causes of plantar ulcers
/?
Part B
(Group Learning)
Discussion
i hour
1. You are the Warden of an orphanage and there are 100 ■
children from 1-10 years, of age in yopr Centre.
a. .How would you measure the growth and ■dcvolonmeht" of the
children?
■
b. What signs of nutritional deficiences would you look out
for in these children?
2. You are a primary school teacher in a village, you would
like to take some classes for the children in you.class on Health
a. What topics will you take?
b. Her.-; will, you present them to- the children?.-
2
2
3. During your visit to the families in the village you come
across the following problems, What would you like to find out
about the causes of these problems?
What advise would you give to the parents of the child?
a. A two year old child with Diarrhoea
b. A four year old little girl with Malnutrition
c. A young man with two light coloured 'skin patches on his back
d. An old woman who is having fever, cough and sputum for many
months
•
■
4. You have been in a village for over one year, you.want to do
something about many health problems of the people. However you
know that you-may "get transferred in about 14 months time,
a. What are the activities, you can initiate in the area of health'
in the village
b. How will you ensure that the wprk continues after you are
transferred?
REPORT OF THE COMMUNITY HEALTH REFRESHER SESSIONS
CONDUCTED BY THE FRANCISCAN MISSIONARY BROTHERS
AT JYOTHI SADAN, BANGALORE- 560034, FROM-13th'- 30th
NOVEMBER,1984.
We, the Brothers who have undergone the Community health
workers' course, and who are already working in our various
mission stations, felt the need of coming together to evaluate
and study, the relevance of our training and formation, to know
our role in the Church in the light of the new understanding
of health in today1 s world. We were helped and guided by various
socio-medical experts viz. Prof. S.V. Rama Rao (Professor of
community Medicine), Dr. Dara Amar and his team from the Depart
ment of community Medicine (St. John's Medical College, Bangalore)
Drs. Ravi and Thelma (Associates of various organizations,
such as Catholic Hospital Association of India, voluntary
Health Association of India, Medico friends Circle etc),
Fr. Thomas Joseph and his team (CHAI), Fr. Claude, SJ,(President,
C.R.I, local unit), Fr. Joseph chittoor and Sr. Innocent (Herbal
medicine experts) , Dr. Marie Mignon Mascarenhas (Director-CRJSST,
Representative of Indian families to the Bishops' synod, Rome),
Dr.- Mohan (NIMHANS) Dr. M.J. Thomas (St. John's Medical College),
Dr. Paul Neelamkavil (Department of Dermitology, St. John's Med.
College, Bangalore).
It
FOLLOWING ARE SOME OF THE TOPICS DISCUSSED:-
-
Analysis of the health situation in India and identifying
the role of church health services in the light of the
new vision.
Planning of course in community health as part of formation
of Brothers.
National Health Policy and working with government.
Planning a community health programme including training
of village level workers.
Management of Minor ailments
-
Major communicable diseases
-
Environmental Health
Leprosy
-
-
<
School Health and Health Education
Maternal and Child Health (including immunization and
Anganwadi Training)
-
Herbal Medicine
Mental Health
Counselling and family welfare
etc.,
After sharing our experiences, study> analisys and
evaluation, we came to the conclusion that all our brothers
must get some training and knowledge about community health
and development so that they can be
equipped with
and bo
prepared to respond to the needs of the society effectively.
The following are some of our recomendations and suffestions
to the formation-team and to the superiors concerned.
-2-
1. A subject, namely “community health and development" shall,
be integrated to the studies of the Scho-las-tics^ The following
topics will cover under this subject.
PART-I
1.
Understanding of a healthy community
a. Concept of health.- community and community health.
b. Relationship between health and development.
c. Approaches to development.
d. understanding of community, involvement and. relevance
of community organisation.
Spiritual dimensions; Biblical, Pastoral and Liturgical.
f. Study of relevant Church and state documents.
e.
2. Analysis of the systems and structures
- Present social, economic, political structures affecting
health and other aspects of the community.
- An introduction to various systems, their historical
development and the value which are inherent.
- Relationtv situation.
- Analysis of existing health-care system.
- Values and attitudes required in building a healthy
society.
3. To plan, organise, implement and evaluate a community
heaktq origranne.
fl
a. Methods of analysing an Indian village.
b. Methods of identifying community needs and priorities
and skills required.
c. Identification of local resources.
d. Collection of information, analysis and interpretation.
A
e. Planning of a community-health programme.
f. The role of village-community and team, in community
health programme.
g. Role of NEP in community-health programme.
h. Promotion of home remedies in community-health programme.
i. The role of health personnel in community health programme.
j. Principles and methods of evaluation.
PART-II
•
1. GOVERNMENT P^OGP.'-MMES
a. An ever all view of Government policies and programmes
at all levels.
b. Administrative- structures of various services at the
local and state levels.
c. Collaboration of Voluntary agencies with the Government
schemes .
2. INTRODUCTION TO COMMUNITY AND TRAINING TECHNIQUES
a. Theory arid principles of communication.
b. Methods and Media of communication.
8: Interperson'nel communication.
d. Preparing low-coast audio visual aids.
e. Theory and methodology of training.
3
3. BP.SIC MANAGEMENT SKILLS
q, Team building.
'
b. Role analysis and Role Negotiation.
c. Management of Objectives.
d. Tension Manohament (counselling)
4. BASIC KNOWLEDGE TO HANDLE EMERGENCIES
-------------------------------------------------------------------------------------------------------------------------------------------------------------- ----------------
K
a. Human Biology.
b.Management of Minor ailments.
c. First aid.
d. Home Nursing
e. Herbal medicine and Home remedies.
f. Control of Major communicable diseases.
g. Mental health.
»
5. SOME NAJOR SOCIAL ACTIVITIES
a.
b.
c.
d.
e.
Nutrition programme.
School health.
Mother and Child health care.
Family welfare.
Health education and awareness building.
f. Environmental sanitation.
g. Food preservation.
h. Animal husbandry.
6• LEGAL DIMENSIONS OF HEALTH AND DEVELOPMENT
a. State Government.
b. Centre Government.
c. Congregation.
d. Church.
SUGGESTIONS
1. The first part of the above said course shall be taught in the
1st year of Schnlnstirate. lifter that the Brothers shall be
given 3 months of field—
h>w, .-irrespective of the
provinces, where-cv.er Trained Brothers are doing community
health work.
2. The superiors and senior Brothers shall be given an
orientation course in community health, health policy and
the various dimensions of evangelisation, so that the younger
brothers can be understood and helped without any Suspicion.
3. Sufficient instruction should be given to the Scholastics,
about the subjects and purpose'of the new course, so that
they can make use of this knowledge where'Over they are placed
4. As a follo-up Of the training, we suggest that the Brothers
working in the. field shall be called together in one place
and evaluate their works at least once a year, under the
leadership of competent superiors end experts. Besides, that
a separate health bulletin- shall be published- periodically
in which the new dimensions of health and the latest under
standing of health and developments are highlighted. For the
time being we can make use of the, Sower for the same purpose.
4
5. The formatcrs should visit the Brother-workers in the field
atleast once a year so that they can see and experience and
evaluate the kind of situations and structures they are placed
. in, and can complement with their valuable suggestions and
opinions.
6. A community of 3-4 trained Brothers, if allowed to work
anywhere in In Zin, can oe called a neuclear community where we
put into practice systematically what we study here. This can
be also,a practical training centre for the younger generations.
Inspired by the articles in our Constitutions (No. 13.1 *We
shall keep contact with local people, visit villages and slums and
with sympathetic hearts let us try to be all things to all men,
sharing with concern in their struggle for liberation and assist
them in their spiritual and material needs. (Art. 14,15,15.1)
fl
Chapter documents (35,37,^2,44,46). 'help the people themselves' ,
Adult education, education in hygiene", 1 a man of God adapts and
work according to the needs of the people and places, a disciple of
Jesus, should have recourse to new approaches and methods of
apostolate"), and General Statutes (No. 7). In our apostolate we
shall give due priority to adult and non-formal education, as
well as to conscentijsetinn, so that the people can live with
human dignity), enlightened by various scholarly talks and papers,
we have made the above suggestions and programmes. We’ sincerely
hope that through the above deliberations you will find our
enthusiasm and good will to be useful members of our Congregation
as well as of the Society at large.
CONCLUSION
India is a vast country where 80% of its population live in
the rural areas, and 90% of the country's health care system
caters to the needs of the urban minority. Today the Church has
understood health as the total wellbeing of individual, families
and communities as a-whole, and not as mere absence of illness.
Various aspects of health such as preventive, promotive, curative
and Spiritual are
to be seen in this context. 'Jesus Christ
came to this world to preach the Good News to the poor
(Constitution Art.9). A Franciscan Missionary Brother in India
cornes out after the formation to the world to proclaim the Good
News to the poor who constitute 80% population of India. If he
is not adequately trained and informed about the present
situation of the world, he will be puzzled and will be over
powered by the unbalanced and corrupt value systems of the
Society while it may finally cause to lose his identity.
5
Finally, we take this op?ortunity to express our thanks to
all those wno. have helped us during this few days of the programme.
Our deep felt gratitude goes to Very Rev. Bro. Modestus, (Superior
Gei'.eral), Rev. Bro. Samuel, (Dean of studies), Drs. Ravi and
Thelma, Professor Rama Rao, Dr. Dhara’and his Team, Fr. Thomas
Joseph and his team, Dr. I-.ohan and Dr. Thomas In. J, Fr. Joseph
Chittoor and Sr. Innocent, Dr. Marie Mascarenhas, Dr. Paul and
his team, and the Rector and community of Jyothi Sudan. We wish
to have many more of such gatherings, so that we can enrich
ourselves and can be useful in the Congregation, in the Church
and in the Society at large.
(Bro. Lucian,CMSF)
pa.^^2 *?*
1. Bro. Isaac,CMS”
Franciscan Brothers,
Mount Poi.isur,
P.O, Eorivli West,
BOMBAY - 400 103
fcro. Baby Kurian, CMSF
Franciscan Ashram,
Barumaganahalli. P.0.
Tarr'ikere. T.K.,
KA Re!I .TAKA- 577 144
2. Bro.Lucian, CMSF
i.ount Assisi,
P.O. Samelangso,
(Via.) Dokmoka
Dist JCarbianglong
ASSAM - 78 2 441
6. Bro. Alphonse, CMSF
Snehagiri Training Institute,
P.O. Nainadu,
(Via) Punjalkatte,
South Kanara,
KARNATAKA - 574 233
3. Bro. Wency, CMSF
Franciscan Brothers,
P.O. Kall a.thipura,
Dist. Chi.’:m?.galjr,
KARNAT i2KA- 577 12 j
7. Bro. Thaddeus, CMSF
Seva Sac-.an Institute,
P.3. 3417,
P.O. Koramangala,
B.. ■ GALORE -560 034
4.
Bro. Jose Valliara, Cr,.
Jyothi Sadan,
P.S. 3417,
P.O. Koramang.-’Ln,
B.JJGALORE - 550 034
8. Bro. Josckutty, CMSF
Franciscan Brothers,
Sacred Heart Mission,
Ramapuram (Rainayapuram)
P.O. Nallagunta ’palli,
Via. N.K.N. Petta,
Caddapah, A.P.
516 504
/Li4-^
14-^
6 /K,
■5
^5 /Ao
(jfelxxe <=eJu v<-od^> .)— XcSUvlr
J
s:
^c.
CM
7
I. Plc^
P•3.
Z=^C^ck<-->C. o l) ec. V' I Pvi-f>z^j^_
r>->c^i^-:-<. 'aJ-^>
So-h
C / c^x>
r-r. Ravi Narayan,
Jo.: iun£ty lealt?. Cel).,
47/1 st, Mark’s »caO» Bangalore •> 5'10031.
course 13th-17th
arch 1989.
The class started on 13th under the guidence of respected
r.S.P. Tehur.
First and foremost there was a pulling from each and
ever/ one concerning about various sickness.
They were namely:
Polio,
.lalaria, Cholera, Diarehoea, Diphtheria, Fevers, Typhoid, T.B., Leprosy
Aids, Tetanus, Cancer, Asthma, Whooping Caugh, Measles, Filaria etc.
Then we had a general look on them as communicable and chronic
diseases.
’.Je dealt with mainly on communicable diseases. Each brother
was given a particular disease to tai! about. The chart is given below
2. ->.m. to 3
14th Tue.
3.15
7.iii. to 4
Leprosy
T.B.
Bros. Shaji Muttiani &
Bros. Joshi P.U. &
Laurence Abraham.
Giji Joseph.
15th Jed.Diarpheal Diseases.
Malaria - Bro. Raphael.
1. Cholera
2. Gastro
Filarya -
"
Roy.
Bros. Oscar & Luckose.
16th Thu. Diphtheria - Bro. Macwc n.
Pertussis - Bro. Vincent.
Polio - Bro. Mathew.C.S.T.
Measles - Bros. George X.l.
Thomas Mathew, Joseph.K.D.
Tetanus - Bro. Selvaraj.
17th Fri. Helminths
Bros. Tomy Joseph, Charles,
Total Pulling.
Sebastian.
The following questions were asked for all the diseases:
a)
What causes the disease?
b)
c)
d)
What are the signs or symjbtomts?
How do you recognise the disease?
What is the treatment?
e)
f)
low do you prevent the disease? Is there any vaccine’or induction?
Jnat precautions , are we going to take personally and communitv.
g)
level?
What each one can do in order to prevent the sickness in common?
On 1 . tn (3.15 to 4 p.m.) the doctor once again explained, all those
discussea papers an.
.any doubts were clarified.
The whole programme
was aignly enriching. We came to know that communicable diseases are
very cangerous and how they jgpread one person to another. The common
mediums are: Polluted water, air, personal contact, poor hygine etc
Virus,
■ Lstroyi
focteria, Pv.ngas, ’.forms are the main causes for health
but man could be helped by health promotion activities,
specific protection, early < iagnonis anc treatment, disability limitat
ions and rehabitilation.
Our special congratulations to Dr. S.P. Tekur.
Bro, Tomy Joseph.
-■
■;c 2? ;
to-tod will
two vopntion ussignmsnts each and
.to Ab. te ir
g& rei/tj g|
visit5 r.«j. ; xto. r •.-■••-••&: to tc
..-£to< '
in A..- second hal £ to the £.■’ :■■■ to£ V iCsitlon,
?ch toto-.to chculd sototo c.r.e socloj./ncd'ic >1 there of current
Inter.-'..; .
vtnee to". ex: J.crc this idea • throu’.;h the ricwBpaner.-;
n ' !?■ J/torc-lc.
to: -5S5sybc.*’X ©f about 5to. words should to
-Tilt1
-.to tot therA by the
at vba '. :r.. tlcn.
he to :■■ - coul • to seeiBl-^ccswunalie-'j, t. rrorlere, ?-ality, tribal r
-to Ar. to. 1-1:;: *
allutlei:, ■.■vx- rc- ©n.cr ^-.eCicaX-chclcru,
■rSti'to - .:. .toArto-ati to# A'to,
elmtritinr. and so. cs.-.*
.to
.:
could be -to - -.A Wit'S r;x .<■,.■
other f<>r
of wrt
'to
as: pictured, cuttings or"".
I» te'-toA >■. ce the ~fto ; .-i.
•'c.' .-.'
to-.: setoetto toes e toic-r.
■
rice -nA.
one
t-..„ s :,wy :i;A a ,.ro,.;: A the
•;;g-
yr M-.:.:,
In £ aitien lr<?;tor.t I:; -"to’ ■-‘
"■ ' to Stoto 3K"Uto 'to’ra C-£ to- thtotoS»
3«-4 can si so ’A «-
A - pSatSXfl ex ; ' to-to n'e-' to atoi
< to:: to.’, at the
; c: to":
-'"'ayv.
. . Tto a?.':
iA.i'l =;1..': to revi -we. »
o£ t,to
3« - ? CV‘ Visit ■ totoetoto
la browill ci to A iat- ■
Y:otcl :-A . toiu
cf 1' toe 11
.totototo.voly.
cA : . .ci: 'will for."
a.:l. yrcaye '-£ 2 cacr...
1‘hc
tctoc
i.
'ill vis.il r-itto -•’.'■. urbiiv. hoait’A dcvo'hjpmot. ato rehto-illa-iM-to •- rogr-toveg as -to'*- the echcitoe gi’ en below.
•be®k I
Satl: i-syc-une
Fateh Sural
Fate" ’.'
Urban
week II
June -^ur.c
Urban
,
sum!
A..-- brother;: will grep<3to reports on r b: xurel - r urban project
V.AAt-:’-f ir. - .ro-.y g. (a- ar?..'
c.'?. ..L\i net'j
; 'w-- visit the .followir.-; five uEtoCtr will be studied.
1? Tj>c Cm'. ur*! ty~Chardcteris ties and dyn-toics
liitoj ' r .'cclth and J-ovelor-rto.t .problem of'the caf-wunity.
2
ill' ?ho r-rc-ject-objectiv s and functions
iv'
h - vork of coverffi’-ent av.4 otsvr 'prcjectsAjroupa in the area
v) ' .
background inspiration of th-; , reject tears
r??: •■■•-•taile.- 3i;’t of rur.tl z.r.
r-rovrii:-. o ill
sent z
further '->tails tr r thc<5.
w?-projects selected for chi
• ; t .;• l . wlvln-;; confinr-atlon 3* i
•x^xxxxxxxx’CK^yxxxxx^xxxxxxzx?
1. r.cecr_e/i;rc.. e-r.dnic
Notice Eowrri-CJC
3. oticc . o?ro-■.:■>.,»■• 1
uniral / r<2.
J8C
COMMUNITY HEALTH AND DEVELOPMENT COURSE
SENIORS:
FOR
JYOTHISADAN
SCHOLASTICS
Phase II
□ ate
T ime
10-09-90
0900-1200
Introduction to Community Health
planning: Chikkanahalli simulation
game
(RN)
1400-1600
Primary Health Centres and
National Programme,
(Dr.G.Gruraj)
(G.G.)
11-09-90
T uesday
12-09-90
Wednesday
13-09-90
Thursday
Programme
Herbal Medicine and other
Alternative system of Health
Cara, (Fr.Joseph Chittor) & SPT
Full day
Sessions
at (3.S.)
0900-1200
Health Education
1400-1600
Dental
Health and
(RN)
(Dr.Bhasker)
School Health
14-09-90
F riday
Morning
(Timings
to
1400-1700
:--<i
■
Saturday
17-9=90
Monday
Sumanahalli Rural Centre
be fixed with Bro, Jose)
Community Health
G'h-J
0900-1200
Evaluation,
III
Planning
(R.N)
A REPORT OF OUR VILLAGE EXPERIENCE
at
MARTALLI, KARNATAKA
from
10th FEBRUARY - 10th MARCH 1986
by'
The 2nd Year Scholastics
Franciscan Missionary Brothers
Jyothi Sadan Scholasticate
P. B: 3417, Bangalore - 560 034
INDIA
A REPORT OF OUR VILLAGE EXPERIENCE
at
MARTALLI, KARNATAKA
from
10th FEBRUARY—10th MARCH 1986
by
The 2nd Year Scholastics
"COMMUNITY HEALTH" TRAINING PROGRAMME FOlf THE SCHOLASTICS
OF THE FRANCISCAN MISSIONARY BROTHERS AT BANGALORE
"The spirit of the Lord has sent me to bring the good news
to the poor, to proclaim liberty to captives
(Lk 4:18 -19)
"
Today we find a good many Religious and Laity coming to the
forefront in order to "Proclaim liberty to the captives"
and "set the prisoners free". Definitely there is a changed
attitude and deep sense of feeling among many towards the
poor, ignorsnt, under-privileged and exploited people who
too are our brothers and sisters. Many feel, it is already
high time to get ourselves involved in bringing about a
true liberation to the millions of 'captives' from the
clutches of their numberless enemies.
Today, all of us,
especially the Religious are called to live a life of
Prophets.
Realizing this fact and to train our young men in this
field, we have already taken the challenge of implementing
a programme,
suggested by the formation team and approved
by the’superiors concerned, immediately. , Thus we have
included a new subject viz: "Community health and develop
ment" in our scholasticate currij&ilum.
This would include
both, theoretical and practical sessions. The whole
programme would be spread out in two years. Of course, a
number of resource personnels and voluntary Associations
are involved in this attempt of training our Young Brothers.
After' extensive theoretical sessions, on 10th February 1986
the first batch of our Brothers, undergoing their training
programme, were taken to a remote village in Mysore
diocese, viz. Martalli village, for a month-long village
experience. During this- period of one month stay at
Martalli, we were fully supported and guided by the
community of F.M.M.
Sisters at Martalli. We were accomo
dated in their hospital. It was the beginning of many
new experiences.
For the first time the Scholastics
were exposed to a real village life experience.
Though
at the beginnning they were a bit discouraged because of
the entirely new life style of the people, languagebarrier., etc. gradually, with the constant support and
encouragement from the animators and the positive
response from the villagers, put the Brothers on the
2
right way.
In fact, as days passed by and as they began tc
get into the real picture of the village, they were so much
amuzed to experience the true style of a village system and
life.
In the history of our Congregation, it was for the first
time that we are able to implement a programme of this type
along with the formation programme so successfully.
The
credit goes to many associations, doctors, professors and
others who have taken real troubles to make it a success.
May we take this chance to thank most sincerely all those
who have helped us to execute courageously this unique
programme.
We wish to thank in a very special way the
following associations and resource persons; viz: CHAI/CHD
TRAINING TEAM, consists of Fr. Thomas Joseph, Fr. Chacko,
Sr. Mariamma FMM, Sr. Jayasree FMM and Mr. Abraham, St.
John's Medical College (Dr. Dara & Co., Department of
Community Medicine), St. John Ambulance Association, Prof.
Rama Rao, Drs. Ravi & Thelma, Bro. Vencelaus, CMSF, Rev.Sr.
Provincial of F.M.M. Sisters (Karnataka Province), Fr.Vincent
Fernandez (Parist Priest, Martalli), Fr. Benedict ( Parish
Priest, Sandanapalayam, etc. In fact, they have done a
good job in imparting a good deal of knowledge on COMMUNITY
HEALTH & DEVELOPMENT in a simple, practical and efficient
manner.
It made a sort of awakening in the minds of the
Brothers.
All the troubles that were taken by the professors would
have been in vain, if proper practical sessions were not
given. Sr. Elizabeth Pappu and community of FMM Sisters
at Martalli took up this most difficult task. Inspite of
many inconveniences, various problems, they were so kind
and generous to make all possible ways to accomodate and
guide our Brothers.
It was a wonderful experience of
Living together as one community. We express our sincere
thanks in a very special way to each and everyone, of the
community members, especially to Sr. Elizabeth Pappu.
Thanks are due to all who have contributed in one or other
way in order tp realize this programme in a successful
manner.
Thanks 1
Bro. Samuel M. Kaxkanattu, CMSF
(Director of Formation)
Bro. Jose Valliara, CMSF
(Prefect of Studies)
3
SULUWADI
The first two days were spent to acquaint ourselves with
the climate and environment.
On the second day we came
together (including three sisters) to plan our programme
for a week.
In the first week we were divided into six
groups.
As the fifth group had some communication problems
during the second week gathering they were absorbed by the
other groups and thus the five groups worked till the end.
Each group was allotted a particular village for their
research study.
As the fifth group was dissolved, one of
the groups took up the responsibility of visiting two
villages.
In the first gathering we had decided to meet
together once in a week and each group was expected to
present their report on their experience during the week.
Community Life:
" From community to village " is a saying we often hear.
A healthy community revives our drooping spirit and gives
courage to go ahead with our missionary activities.
We have never experienced such a happy community life,
that we had at Martalli.
We did enjoy a sharing community.
Though we didn't have a set time-table we enjoyed the
presence of each member.
Everyone actively participated
in all the community activities, unless otherwise, have
been busy with other assignments.
our meals each day.
We took turn to prepare
External Support:
The service'of F.M.M. Sisters (Sr. Elizabeth and Co.)
deserves special mention.
They extended a hearty welcome
both at Martalli and Kollegal.
They furnished our
place with necessary articles and provided us accommodation
at St. Joseph's Hospital, Martalli.
They helped us to
get into the mission fields. We are ever thankful to
them for their unforgetable selfless service.
Er. Vincent, the Parish Priest and Er. Benedict, the
Parish Priest of Sadanapapalayam gave us a talk on the
life-style bf the village and its surrounding areas.
4
One day we had a session on village health and family
planning, given by three Doctors from the Primary Health
Centre at Ramapuram.
Pile people are charitable and very hospitable. They gave
us free vegitables.
the people.
We did learn a positive lesson from
General Observation and Information:
Martalli is a village surrounded by mountains. It is
constituted by several other villages namely Suluwadi,
Sandanapalayam, Palaya Martalli, Karttukovil, Martalli
Martalli became a parish in 1935, when
and Erikad.
Er. Gratian built a church in honour of Our Lady.of Lourdes.
Now it has two sub--parishes namely,
Sandanapalayam and
Otterthotti. _ There are shrines built in the villages;
St. Sebastian's Shrine at Palayamartalli,
Shrine of
St. Anthony the Hermit at Karttukovil, Shrine of Our Lady
of Fatima of Velankanni at the top of a mountain.
F.M.M. Sisters are doing a commendable job with the
co-operation of the Parish Priest. They have a hospital
and a doctor has been appointed. Thus they provide the
people with necessary medical assistance.
The people of
the area are migrants from Tamil Nadu for the following
reasons:-
1 .
’'/hen the King of. Mysore won a War against
the King of Madurai, the people took refuge
here.
2.
When the Mettur Dam was built, the people
of river-bank were evacuated and.they came
over here.
80 % of the population is Catholics. The others are
Hindus, about hundred lombardi families and 5 muslrm.
families.
The whole village has a catholic atmosphere.
Religions are given due respect.
There are 13 nuns,
5 priests and 40 seminarians from this village.
There is a high school at Martalli and a U.P. School
in the parish compound.
Balwadies are run by the
Sisters. The students- who wish to do their higher
education approach Mysore or Bangalore University.
.
I
- 5 The feast of Our Lady of Lourdes is celebrated with pomp •
and solemnity.
We were lucky to have participated in it.
The whole celebration was managed by the parish youth club.
The hard earned money is spent thriftly on celebration and
it draws them to poverty.
Martalli was developed by the Parish Priests and F.M.M.
Sisters in collaboration with the Government. Er. Gregory,
the parish priest of Martalli from 1972 to 1978 has played
an important role in its developments.
He built houses for
the poor, dug wells, and constructed roads.
There are five buses reaching Martalli from different
places. There are about 50 bore wells and 125 open wells.
The area experiences heavy draught.
Suluwadi village was allotted for our research work. It is
about 2 K.M. away from Martalli.
Sr. Alphonsa'guided our
group.
Economical Status:
1. Houses:
There are1 about hundred houses in this village. Houses are
situated far apart except in two colonies. All the houses
. had more or less the same look with 2 to 3 rooms with a
kitchen. Many are built of tiles and some are thatched
huts.
In most of the houses there is a shady place in
front to receivevisitors.
The hygiene is satisfactory.
2. Agriculture:
About 50 families possessed land. Each has about 5 to 25
acres. The other 50 families (two colonies) are labourers.
The wage -is low.
The workers are paid a fixed sum
annually of for two to three years. During that period
he is at the disposal of the master.
The main crops are Ragi, Maize, Millet, Paddy, Chilly^.
Groundnuts,
etc. Bulls are used to pull carts, to draw
water, to extract grains, to plough,- etc.
products are sold out.
Almost all
Peop’le ■ consume what they cultivate.
There are about 35 wells for irrigation. Many have
pump sets and others use bulls to water the fields.
6
Nov/ the area experiences. severe drought. The wells are
drying up fast. Hence they are not able to cultivate, and
thus they ‘become poor and poor.
The villagers absolutely depend on cultivation for their
income. There is a quarry at Martalli where about 2oo people
work. There is also child labour prevailing.
Some people go out in search of work, when cultivation is
impossible due to drought. Poor poeple suffer more due to
drought.
3. Social Life:According to people, there is an unjust ruling system in
the village. There is a Panchayat and a Village Officer.
But -the people rarely approach them in case of any problem.
They prefer the Police Station at Ramapuram. The Panchayat
leaders usually support the rich and neglect the poor.
There are also non-statutory village- heads.
They are the
i
rich people. One of the village heads namely .Rayappa is a
good person who supports about 18 families by employing
them in his fields.
There are no group organization in the
village.
Socio-Cultural Aspects:
1. Relation between Families and Communities:
The families in genera.l have an attitude that they are
self sufficient and they do not require other people's
help. They are contented with whatever they have.
The families are usually inter-related due to inter-
family marriage system. The people do not give the\r
children in marriage outside Martalli village,
because
they do not want their possession to be given out of
the village.
In the village there is a low caste called "Chaklis".
They are Hindus.
We found a strong caste feeling among
Christians. The low caste people and poor people have
a low standard of living. The rich and educated seams
to have high standard of living.
- 7 Customs:
The people follow certain customs like wearing nose-rings.
The new generation does not know the meaning of it. The
elderly people say nose ring is a sign of prosperity and
for the boys, it helps to get rid of sickness.
Religious Beliefs:
People are very much devoted to their religious practices.
To prove their faith, Christians place a cross above the
roof or in the fields. They also collect relics and place
it in a prominent place of the house. Thus we can judge
their religious attitude as we enter the house.
Faith Practice:
Ignorant people think that sickness comes from devil.Hence
they burn iron piece and place it on painful pant of the
body to exhorcise
the devil. Some people prefer using
spelled thread or offer poojas in the temple to get rid of
the devil rather than 'taking the patient to 'a doctor.
Religious:
There are mainly two types of religions, namely Christianity
and Hinduism.
Christians have the shrine of Our Lady of
Fatima and Hindus have two temples. There is a sense of
unity among the Hindus and Christians.
Both, Hindus and
Christians participate in each other's festivals. Christians
even offer puja and perform the practice like cutting
chicken in a temple during an important Hindu feast, like
feast of Sri Murugan.
Hindus have high opinion of Chri
stians. Some Hindus could be seen leading a good Christian
life.
Health:
The people are generally hygienic. Majority of them own
land and they consume the agricultural products produced .
in the area.
Government has dug four bore-wells for drinking water.
There are ^bout 35 surface wells which are kept clean.
The F.M.M. Sisters have appointed two ladies to this
village in order to give health Instruction to the people.
8
Medical Facilities:
In the early days when modern medical facilities were rare
the people depended on herbal medicines. Only in serious
cases they took the patients to the nearest hospital at
Rampuram (about 20 KM away) by means of bullock-carts.
Even now some of the elder people depend on herbs which
they themselves administer. Some people perform some kind
of faith practices.
Today there is a hospital at Martalli, run by F.M.M.Sisters.
There is a house physician and a visiting doctor from
Kollegal.
At the initial stage people try to cure their sickness by
witch practice and only in serious cases they approach
hospital.
Education:
For whole of Martalli there is only one High School, One
U.P.
School and 3 Balwadies.
In Suluwadi, one Balwadi is
run by the Sisters and another by the Government. As the
government teacher doesn't take much care, people prefer
Balwadies run by the sisters.
Though the parents are not educated, they take keen
interest on their children's education.
As there is no job
opportunity in the village, the studentsi.do not go for
Higher Education.
However, affluent families send their
children for higher studies.
There are four sisters and one priest who hail from
this village.
Children are taught catechism. There is
also a health programme centre here.
Population:
It has a population of about 500 people belonging to
Hindu and Christian communities. One family of Lombardia
also lives here.
Christians consider a Hindu colony
(about 25 houses) as low caste area. They are poor and
known as 'chaklis'.
Out of the 100 families 60 are Christian and rest Hindus.
Each family has an average number of 10 members. Th
- 9 language is Tamil since they are migrants from Tamil Nadu.
Nov? Kannada is being imposed on the people. So the schools
are run in Kannada medium.
Elderly people are illiterate,
whereas the younger generation is rather -'litterate.
IN OTHER VILLAGES
We visited about 20 houses of other villages like.Sandana-
palayam, Erikkad, Karttukovil, etc. In some villages
(Sandanapalayam) some people respond very coolly. They
were not very happy to welcome us. Others were of course
very hospitable.
The Karttukovil village has been affected very severly by
drought. The people are fleeing to other places in search
of work, as they can not cultivate .anything without rain.
One day trip to the Shrine of Velankanni
and Dodana Village.
We had rich experience on this day. We started to walk at
6.30 a.m. to the Shrine at the top of the mountain, which
is about 10 KM away. At the shrine we had a prayer service
and also celebrated the birthday of Sr. Alphonsa, our
Group Animator. Then we left for Dodana village about
1 5 KM away.
The nearest place whore they can get medical aid is
Martalli (about 25 KM away).
The people have to carry
their patients to the hospital.
Their cultivation depends on rain.
The government
provided them with a well but it is without water.
They depend on a pond for water which is all filthy
and contaminated water.
However when we- had no other
source of water we also drank from the same pond to
quench our thirst.
The only means of reaching Dodana
village is by walking.
They own a lot of cattle. A trainee teacher from the
same village teaches the children. Government has given
them a class-room. As the teacher was not faithful to
her profession an Officer who visited the village to
investigate complaints of people about teacher,
10
suspended the teacher on the third day of our visit.
'de were welcomed to the same class room. We gathered the
children and spent -.half an hour with them. We tried to
help them to imitate .some actions. The children are
unaware-of a world outside their village. They arc about
25 houses in that village. They have no particular religion.
However, there is a place of worship. They are really
healthy and happy.
For the first time we saw an isolated village which has
no amenities of modern world. We also felt how difficult
it is for them to get medical facilities.
One month at Martalli provided us with rich religious
experience. It helped us to rethink on our commitments.
It helped us to understand the words of Jesus " Go and
teach all nations". It helped one to know oneself and
one's attitude towards the mission. Thus we would cherish
the memories of this month and would remain with us as an
important period of our life. We left for Bangalore on
11th March.
Reported by:
Bros
Luke Poovanthuruth.il, CMSF
Paulose Thoppilan, CMSF
Laser Thomas, CMSF
Animated by:
Sr. Alphonsa, F.M.M.
11
ERIKKADU
Erikkadu is a part of Martalli village, situated about
52 KMs away from Kollegal in Mysore district. We were
assigned this place for our village experience.
Erikkadu
is one KM far from Martalli, which is the centre of surrou
nding places such as Kartukoil, Sullurwadi, Pazhaya,
Martalli, Laimedu, Erikkadu and Chandana Palaya. People .
of these places depend on Martalli for their medical
and educational facilities.
The medical and social service
rendered by the F.M.M. Sisters in Martalli and its surroun
ding is praise-worthy.
Erikkadu belongs to Martalli parish.
Observations:
As we were passing through the road that led to vrikkadu,
we observed that the people were busy in white washing
and painting their houses. They werd preparing for the
parish feast. On the way we could see that they were
watering the fields with the help of the bulls.
The name "Erikkadu" comes from the word, which means -
place of cremation - i.e.
means jungle.
The roads of Erikkadu are narrow, hardly
a truck can pass through.
on our way.
We could see flocks of sheep
Houses are scattered.
to three rooms.
ventilated.
' Eri: means burning and ’Kadu'
They consist of two
They are thatched and tiled. But poorly
Most of the houses have a grain storage
called 'Thombai1 made of bamboo. They use bamboo screens
to separate the rooms inside the house. A wooden cross
is a common sight in every house of a Christian and in
his field.
There are-very rare houses without a buffalo
or sheep.
Sheep rearing is common among them. In certain
families there exists joint-family system.
Economy
The whole of Erikkadu can bo devided into two main
divisions, the low land and the high land. The high
land is also called "Vallaipara".
Some families have
one to three acres of land.
Some others (richer ones)
have more than this and few others have no land. The
third and the poorest group live in huts in 'Vallaiparai!
12
During the summer 'Vallaiparai1
experiences shortage of
drinking water.
The wells have been dry since three years
duo to drought.
collect water.
They have to walk more than a kilometer to
People of low land have a fairly good water facility.
The high land people depend on them for their drinking
water.
Some times they refuse to share them water with
others as they have to look after their cattle and field.
In most of the wells electric pump is used to draw the
water. For some wells, bulls are engaged. There arc about
25 wells.
Out of these, 17 wells are being used by the
people and the rest are dry.
There is no irrigation
project except a bore well which is yet to be completed.
The Catholic Church has helped the people by digging wells
in different parts of the village.
Agriculture is the main occupation of the people. Due to
drought, people are unable to cultivate their land and are
forced to work in cities or what they call 'Nagari1. Some
people are engaged in basket making.
Some others work in.
quarries.
They earn Rs.10/- to Rs. 15/- p~r day. They
stay near the quarries and go home once a week or once a
fortnight.
Those who are engaged in agriculture, cultivate
raggi, maize,- millet, cholam, paddy, chilly, beans., ground
nut,
etc. When we visited the place it was a season of
chilli and millet.
Chilly takes 9 months and millet takes
4 months to yield.
There is hardly any industry. It has a weaving centre in
private sector.
About 25 people can earn 5 to 12 rupees
per day.
According to our survey, they are not satisfied with the
bank officers. They are relectant to approach.them for
any financial aid because if the farmer fails to give
.back the loan in time due to failure of crops, the
bankers harass thorn.
But, a money lender not only will
listen to them but also will give money for the next crop.
So the people are thus forced to become the victims of
these middle men. They measure the crop and fix the
value as they wish. So the farmers arc being exploited
by the money lenders.
13
Social System:
There is no caste system. But on the basis of the economic
conditions the people are divided into three classes,
the rich, the middle and the poor.
i.e.
The rich are very few
in number.
They give them la,nd or lease to the farmers and
earn 1/jrd of the produce.
As they are government employees
they are not affected by the drought. Whereas the poor and
the middle class people suffer a lot due to lack of water.
They are compelled to work in the quarries. Here the wages
are very low.
Even the children are sent to work in
Work in the quarry is
quarries to make both ends meet.
very risky and the quarry owner does not take the
responsibility.
Educational .System:
*
There are no educational institutions in this area. There
is no trace of any clubs or samajara or any other organi
sations.
They have to go to. Martalli to get formal
education. News papers have not yet reached here. Parents
are unable to send their children to school due to poverty.
About 75% of the people are illiterate..
People of Erikkadu have to come to Martalli for their
medical fecilities. Most of the people depend on herbal
medicines.
People on the whole, depend on a Country
Physician. Even people from far away places come to him.
Religious and Cultural System:
Most of the people are Christians,
except one or two
Hindu families. Here, the people are religious-minded.
They observe Sunday obligations very strictly. They
celebrate Church feasts in a grand scale. For such
celebrations■people co-operate whole heartedly. There
is no church in Erikkadu. They have to go to Martalli
to attend Holy mass.
They spend lavishly on church
and temple celebrations. Most of the people are alcoholic.
This makes them poor and poorer.
income is spent on alcohol.
A major part of their
As they are illiterate
they do not know anything about family welfare and
child, care.
So the condition of the women and the
children are very poor. They still feel proud of having
14
The parents are not bothered
more children in a family.
about the well-being of their children.
dowery system.
There is no
They celebrate the 'House Warning Ceremony1.
They offer the first yields of their crap to the church.
There is a cinema theatre in Martalli which is the only
source of entertainment for them.
The common problem we observed are water scarcity, money
lending, lack of education and alcoholism. The situation
that.exists there calls for the help and guidance of
people of good-will and service-minded.
They want some
one who can really understand their problems and extend
a helping hand to solve them. We feel that one of us could
stay there and do more social and pastoral works. One
could become a good pastor by a total dedication to the
Lord and offering oneself to serve these abanded, buffering,
illeterate ones.
Data that we have collected through Survey in Erikkadu.
48 (including 2 Hindus)
1.
Families
2.
School going boys and children
5.
School drop outs .-
4.
Persons who have not gone to school
5.
B.Ed students
6.
P.U.C. students
7.
8.
Teachers
Army men
9.
Vocations
-
-
-
(Girls)
2
(Girls)
7
2
- 1 Brother (Gabriel)
2 Nuns
1 Aspirant
10.
Childless families
-
52
(below 18 years)
13
2
-
-
2
Reported by:
Bros. Devasia Neduvelil, CMSP
Jose Mullamkuzhiyil , CMSF
Wilson Kallungal, CMSP
Animated by:
Bro. Jose Valliara, CMSF
- 25 (below
18 years)
15
SANDANAPALAYAM
About fifty years ago Sandanapalayam was a forest area.
When the construction of Mettur Dam was over, the government
■ of Karnataka gave this land to the workers who were engaged
in the dam construction. They hail from the state of Tamil
Nadu.
Thus they occupied the forest and settled down
themselves.
This place got the name 'Sandanapalayam1
in the following
manner. Formerly there grew a lot of Sandal-wood trees in
this area. So people called this place Sandana (Sandal)palayam. This was a part of Martalli village till September
1971. Today this village functions independently under the
Mandal Parishad. One Mr. N. Mandaley Muthu is the so-called
leader of this Parishad.
Under him there are 16 other
members elected by the villagers. This Mandal Parished
comes under .Nalu Road Panchayat. The population of this
village is about 3500 which consists of Christians and
Hindus who live harmaniously.
In the year 1985, from Chelly Palayam, nearly 50 tribal
families came and settled down here.
Thanks to the hard
effort of the Parish Priest Rev. Fr. Benedict. The government
of Karnataka sanctioned 32 acres of land and the necessary
facilities for building a model village, of which work
is in progress at present. Most of the families have their
own house and land, and the homeless ones were given
houses by the Parish Priest. These Hindu tribals have
a leader named Mr. Sanna Gowda. They are illiterate and
earn their bread through daily labour. Dowry system
exists among them.
Kirapatti is another village which is attached to
Sandanapalayam. This village is about 20 years old.
It has about 84 houses and 750 inhabitants. Formerly
this land was covered by dense forests.
This village
has neither its owp. Panchayat nor its Post office.
The main language is Tamil and the second language is
Kannada.
There were about 50 Lambadi families. Duo to
severe drought they have vacated their houses and
scattered to different parts of Karnataka. We do not
know when would they come back to their old houses.
16
At present, Rev. Fr. Benedict is the parish priest. He
plays an important role in chc spiritual and economic
development of the villages.
He helps them to stand on
their own feet. Je have collected the following informations
about the village.
Socio-economic Situation:
The main occupation of the people is agriculture. They
also do Carpet weaving, basket making, cattle grazing,
stone cutting, etc.
We have made an attempt to visit the
hill side where they cut granite stones. This hill is
about 1
1/2 kilometers away from Sandanapalyam bus stand.
We saw about 200 men, women and children working over there.
This work is undertaken by Nippon Impex Corporation,Madras
(NIC). It was started in the year 1975. It exports about
500 tones of- black stones to Japan by ship from Madras
and Mangalore ports. These stones arc used for house
flooring.
Their wages are fixed depending on the type of
work they do.
There is no co-operative society.
Sandana-
palayam is a very dry, rocky area, where the water supply
is very voor.
There are some wells, but only a few rich
people have pump sets.
Most of the wells are dry. They
depend on rain as their main source of water supply.
They
draw water from the deep wells, using bullocks. The
government has built a water tank in the Church compound
with the co-operation of the Parish Priest.
About 80% of the people have their own land. Others work
as coolies in land owners farms.
The land owners have
built their own houses in their land. The main crops are
ragi, chilly, maize, groundnuts and millet. They are
forced to sell the products at a cheap rate. Electricity
is not commonly used by the villagers.
People of this area are forced to work at low wages,
i.e. men get Rs.
10/-, women get Rs.
5/-, youth under
18 years Rs. 4.50 and children under 14 years Rs.J.00.
Children are engaged in stone-carrying, sheep grazing,
field-working and child caring.
Bonded labour is atill
existing in this village. For example, If a boy is
looked after by his granny and. has no parents, he is
compelled to work for his so-called master, who ha$
given his granny certain amount of money. The interest
17 of the money paid, will increase- in course of time and the
granny will never bo able to free this boy.
Some people are
trying'to ’free such children from the clutches of these
so-called masters.
But the masters are not willing to set
them free.
In case if he sets him free, he has to find
another boy for his master.
Since the people struggle hard to make both ends meet,
they have no habit of saving either in Cash or kind. In
Sandanapalayam, so far, there is no facility for laon
It is very remartakable that we would not find
allotment..
a single beggar in this village. Even the richest community
dress themselves in a very -simple way.
They spend lavishly
for the functions like marriages, feasts, etc. Now-a-days
some people are in search of better jobs.
Shared sheep rearing is another existing practice in the
village.
A person will be looking after 50' sheeps of a
rich man, but he will not get his wages daily. He gets a
young sheep (lamp) when it litters. Every house keeps
cattle.
The tribals, who came here in 1985, arc engaged in bamboo
work.
The parish priest takes initiative in encouraging
the bamboo industry. Carpet weaving is started, just two
years back. At present about 100 men and women are working
over there.
They lead a contented life with what they get.
Though buses ply very frequently, the roads are not well
maintained or repaired.
A few shops are seen here.
Politics:
Sandanapalayam comes under Nalu Road Panchayat. There
is one Chairman for Chelly Palayam, Vadaka Palayam,
Huzzu and Sandanapalayam villages. The Mandal Parished
is planned to do the following projects, viz: Bagadi,
Halden dam, Veterinary hospital, Water tank and bridge.
So far nene of those projects have been completed.
Bridge is half built, Khirapathi dam is half done
and the veterinary hospital is still in dream.
Only
a water tank has been built which is already leaking now.
18
Sandanapalayam is a vast area. The parish priest extends
his help im improving the condition of the people. People
support independent candidate, rather than the ruling or
opposition party.
There is no co- ordination between the people and the govern
ment.
So the grants which are alloted by the government
will fill up the pockets of the middle man. So the amount
which is allotted for wells and bridges are not utilised
properly, but they are misused.
For example, the wells
are not dug properly and the bridges are not completed.
For the -last fifteen years there was no election.
During election, the loaders give hopes to people by giving
false promises. The poor is being exploited by the rich.
They give bribe to the authorities to fulfill their wishes.
There are private money lenders who charge very high
interest.
The poor remains poor for ever and he keeps on
paying the interest of the amount he had taken as loans.
Religion:
About 90% of the people of Sandanapalayam are Christians
and the rest Hindus. They are pious, generous, hospitable
and friendly.
They respect priests and religious. They
even welcome the strangers- and help them and guide them.
'■/a have observed that people have responded to the religious
practices with great interest. Pay by day the number of
people taking part in station of the cross are increasing.
Seeing this Fr. Benedict, remarked that those who had
refrained from religions practices have come back. As per
the request of the people
we started Catechism classes
for the- children. They could be divided into three groups
(1) Pre-Communicans, (2) First Comraunicans and (5) the
Youth. Two girls and one boy came to teach Catechism
volunteerly.
The people of this area are sentimental and devoted. Some
of them though they are Christians now follow their Hindu
traditions and customs, e.g. when a coconut tree gives
its first fruit, they celebrate it as they celebrate
maturity of a girl. People are interested in organising
Legion of Mary, Franciscan 5rd Order, marriage councilling,
etc.
19
People celebrate the church feast with great pomp. They
spend a lot of money for this celebration.
Hindus also
join for this celebration. There is only one Church(building)
in Sandanapalayam, but no temple. People go to Suluwadi
temple to offer their prayers and pujas.
Education:
Among the people, the elder ones have not been to schools.
They do not know how to read, write or count. In 1952 a
Primary School was established in Sandanapalayam.
It has
classes from one to four (1 to 4) with 240 children. After
class four, the children have to go to Martalli to continue
their study. There, they can study upto 10th standard. The
local school is a Tamil medium school with four teachers.
There is a Balwadi with- 50 children. Government provides
them mid-day meal.
Today there-are few educated people
from this village working in different parts of the state.
There is an Anganwadi in Khirapathi.
It looks after the
children under six years. The instructors of Anganwadi
give advise and guidance to the people in child caring,
health and hyginc.
Only 5% of the people of Sandanapalayam are educated.
As they are illiterate, they arc easily exploited. About
45% of the people are below poverty line. Sc they can not
afford to educate their children. These children look
after cattles and babies at home. The school drop-outs
work as coolies.
Cultural Life:
They are very rich in culture. They do not have dowry
system whereas the boy gives some gifts to the girl's
party either in cash or kind. They have long rituals
at home for the marriage. One peculiar thing we noticed
is that the maternal uncle carries the bride in his arms
and presented to the boy. They cook only vegetarian
dishes fox' marriages. The bride's and bridegroom's
party exchange betal leaves, with Rs. 5/~ as a sign of
firm relationship between them. The bride and the
20
bridegroom garland one- another.
They wash the bridegroom's
feet wiv.i milk. When the- gi..l goes to her ....usband's house,
she carries rice, coconut, fruits, sweets and cosmetics.
When the first child is born to'the couple, there are lots
of ceremonies.
On the 9th month of pregnancy they take the
girl to her mother's house with all formalities. She will
be dressed in new clothes. If a boy was born they distribute
honey among the friends and relatives for the new born's
long life. They celebrate baptism ceremony also.
If somebody dies in a family, they engage two Harijan men
and women to inform their relatives. They use band in the
funeral procession. They say that it is a happy occasion,
because they believe, dead man, takes birth in heaven.
They keep grains like rice, ragi, etc. in the coffin.
Old people even now have strong faith in herbal medicines.
They do not go to hospitals.
Only when they find, that
their life is in danger, they rush to the hospitals.
Shake bites arc very common. The people have great faith
in a kir 1 of black stone wh’ch they use fo
venum.
removing the
Due to unhygienic conditions, skin diseases are
common among the villagers.
Social Life:
There is hardly any chance for social change. They are
of communiterian nature. F.M.M. Sisters are planning to
start Mahila Samaj for them. There is a youth federation,
having about 40 members. They are volunteers, who do a
lot of charitable work under the leadership of the
parish priest.
There are about 600 families in this village. In each
house there are members ranging from two to nine (2 to 9).
The houses are very simple; some are tiled and othersare thatched.
Their walls are made of stones, bricks
or mud.
Most of the houses have a minimum 5 rooms.
There is no entertainment facility. They have to go to
Martalli for a movie. They use alcohol, irrespective
pf sex, and this creates a lots of problems in the
families.
21
After having done the study of sandanapalayam Village we
have reached to certain conclusions:
1. We should do our best to improve their spiritual,
mental and economic conditions.
2. Guide the children, youth and elders, according to
their status and style of living.
3. Educate them in , such a way that they will' bo able
to understand their defects and short comings and
will be able to rectify by themselves.
4. Sec that they are not exploited by the money lenders
and politicians.
It was a new experience for all of us. We started our
social/pastoral works with the help of the youth. We
started Catechesm classes for the catholics and non-formal
education for the school drop-outs. We started our work to
help them to get drinking water and education facilities,etc.
We have taken, a. brief survey of the village. We have
visited 175 families. We could bring many o^ them closer
to the church through our work and teaching.
We could improve their participation in the Mass service
and sermon. We could bring many of them closer to the church
through our work and teaching.
We could improve their participation in Social-activities.
We thank Rev. Bro. Wency, CMSF for his singing catechism
classes.
They invited us to pray and bless in special
occasion like Baptism, etc.
People were happy to share
their joys and sorrows with us. They discussed with us
their problems and sought our advise.
.
During our visits,
we could make the people happy and confident.
Reported by:
Bros. ■ Salvadore Pereira, CMSF
Johnson Kerketta, CMSF
Santha Paul, CMSF
George Vitus, CMSF
Animated by:
Sr. Elizabeth Panpu, F.M.M.
22
PALAYA
MARTALTI
Martalli is a beautiful village, surrounded by mountains.
History of tho people arc Christians, and this was mainly
due to the work of French Missionaries in this area. Only
in 1935, Martalli became a full-fledged Parish. There are
about 400 families end the total population is around 2000.
Ec onomy:
Most of the families own 5 to 6 acres of land and the
houses therein are tiled or thatched-.
Main source of their
income is agriculture and the cash crops are Chilly,Ground
nut and Castors. They grow maize, ragi, chela, paddy, millet,
etc. As their products are sold out through middle-man,
often they do net get reasonable price. They do not believe
in savings for the future, and lavishly spend for feasts
and Q-elebrations.
Occupation:
Main occupation-of the villagers is agriculture but few of
them are engaged in small scale cottage industries, such
as basket-making, pot-making, whip-making and tiles-raaking.
Men arc paid Rs.
10/~ and women Rs.4/- to 5/- per day as
wages. Their main food is Ragi, Maize and Paddy.
Irrigation:
The government has provided 12 borwells for the use of
the villagers. Few people use pump-sets for irrigation.
Health:
In the heart of Martalli, there is a hospital managed
by the F.M.M. Sisters and there is also a Health Centre
in Ramapura.
They cater to the primary medical require
ments of the people in this area and also conduct family
planning camps.
The common diseases found amongst
the villagers arc Diarrhoea, fever, cough, tuberculosis,
etc. The causes.of these-sickness can be attributed
to lack of hygiene, open toilets, use of polluted water.
23 Education: .
There arc two Anganwadies and one Balawadi conducted by
the government. Besides, there- is a Primary, Secondary
and High School aided by the government and managed by the
Parish. There is also a Nursery School conducted by the
same Parish. .While Tamil is the medium upto 7th. standard'
in High School they use Kannada.
Since there is no facility
for higher education in the village, after S.S.L.C., the
students go to Mysore or Kollaigal.
According to our study,
there arc about 50 Post graduates and 20 graduates from
Martalli.
Social Life:
People are generally good and pious. They follow joint family
system. They prefer, marrying relatives sb that•the wealth
of a family will remain within the family itself. ’The social
evils are alcohol and vulgar movies. Child-labour and
bonded-labour exist to a great deal.
Dress:
,,Jhile men wear dhoti and shirt, women wear Sari. The ladies
also wear all kinds of ornaments on their ears, nose, neck
hands-and legs.
People arc superstitioous and believe in witchcraft.
They perform mantras and pujas before thiir Devi to cure
the sick, and when these fail, they approach the hospitals.
The people belong to '"a number of castes besides
Christians. They arc mainly Lynkyath, Parayas, Vanias,
etc. The Lynkayaths worship Shiva and they eat meat.
They confess in.front of Shiva Deity privately, and
when they feel, their prayers are not answered by Shiva,
they go to the Church. The girls are not allowed to
enter the temple during their .monthly period. They
observe untouchability.
24
Religion:
Though there are three religious, viz: Christians, Hindus,
and Muslims,
in the village and their own workshiping
places, they live in harmony. All the communities celebrate
their respective feasts. Besides a number of Churches, there
is a shrine devoted to Our Lady of Velankanny and an
Ecumenical Centre in Palaya Martalli.
Civilization:
Though the roads arc not asphalted, there are transport
and electricity facilities. There is a Panchayat, Bank •
and Post office.
Sports, etc.
Their entertainments arc Cinemas, Games,
The government, bank and cfturch are taking
active part in the development of the village.
Suggestion:
•
■
'
<
.
•
Wo can help the people by organising the youth, educating
the children and by conscientizing the people about their
rights.
If there, is unity among the people, they can jlo wonderful
things for their betterment.
t
Reported by:
Bros. Alex Moolakkara,•CMSP
Xavier Uzhathipararabil, CMSP
Johny Veliyathumalil, CMSP
Animated by:
Bro. Wenceslaus, CMSP
25
KARTKOIL
We were divided into six groups consisting of four members.
Each group was given a particular village to visit and make
the study.
The following day we* started our work.
16 th
February was the feast of our Lady of Lourdes .Church, the
Parish-where we worked.
in it.
We took an active participation
On 17th February onwards we started visiting the
different parts of the village, Kartkoil. On- the first day
we could not meet the people due to the church feast.
The word Kartkoil means 'forest temple'. The origin of the
name of this place is like this.
Some children erected
a cross there and used to offer prayers. Once a boy was'
very sick and the children prayed there and the boy was.
cured. Since then, people used to pray there asking for
favours. In course of time they erected a’ small Shrine
and devoted to St. Antony. Tuesday is specially devoted to
St. Antony and people’ used to pray there. Now once in a
month a mass is celebrated and on 17th January every year
they celebrate the feast of St. Antony.
Kartkoil is situated about 4 kilometres away from Martalli.
It is under- two parishes, Otherthotti and Martalli.
Majority of the people are catholics.
Families:
There are 100 families in Kartkoil.
one another.
sun.
Houses are far from
They are of same pattern but facing the
Each house has one door and one window. Most' of
them have thatched roofs. Almost all families are large,
consisting of 7 to 15 members. They are rather poor,
but they are -very much united with the exception of
one or two families.
They marry from their own relation
and there is no dowry system.
Agriculture:
Each family posses 2-7 acres of land. They grow raggi,
chilly, maize, chela, caster oil plant,
etc. They
depend upon rain for agricultural works. Though there
are wells, most of them are dry. There is electricity
to work.the pump. Here, one area is severally affected
by the drought and every where we see signs of scarcity
and famine.
So the men ar© forced to work in tnc
26
quarries or go to 'Nagari'
to find sone job.
Education:
They are very backward in education. There is only one
school,
i.e. in Martalli. School drop-outs are plenty in
number. Government has not taken, any step to improve their
lot.
There was a nursery school run by the parish. As they
could not give mid-day m^-al to the children,that School is
closed. Considering this pathetic situation now formal
education for the school drop-outs.
I
Religion:
Most of them are catholics. They are pious and sincere and
they observe Sunday.
Some of them belong to Martalli and
others belong to Ottenthotty '-parishes.
Health:
There is no hospital or any oth-.-r medical facilities
anywhere around.
For the medical care they Have to go to
Martalli or Ramapurara. There are no health visitors.
There, is one lady who administers country medicine. People
go to her,
if they fall sick. Though they are victims of
poverty and drought, they are- hsalthy. We couldn't hear
about any serious sickness over there.
Recreation:
There is no facility for recreation. They have to go to
Martalli for this purpose. They have to work hard for
their livc-lyhood.
So most of them hardly find any time
for entertainment.
Transport and Communication:
There is no communication facility. Even the News papers
have not yet reached to this village.
Transport
facility is very rare. We could find a few bullock carts
and one or two tractors. If they have to do any business
(sell or buy) they have to go to Martalli or Kollcgal
or some other places. They are backward in all kinds
modern facilities.
27
Customs and Traditions:
People of different regions and . communities have their
own special customs and traditions. People in Kartkoil •
is no exception to this.
Some of the very common customs
are maturity, celebration, naming the child and burning of
the unblical cord immediately after birth of a child.
They believe that if they burn this, the child will not
fall sick.
They also believe that certain sickness are
To get rid of this evil
due to work of evil spirits.
spirit they conduct prayers and pujas in a small shrine
erected in honour of Our Lady.
They have another custom
of not using slippers inside’ the house.
The Works of the Voluntary Agencies:
M.C.H. is functioning in this village by the F.M.M.Sisters.
The parish authorities arc also trying their best to
increase the agricultural production of the village. They
dug wells and contruct roads.
The voluntary agencies
built many houses and donated to the poor.
Work of the Government
Till now the government has not taken any steps to improve
the living condition of this people.
There is a tube well
which is erected by the government. Another well is
sanctioned, but its construction has not yet -started.
Pastoral work done by us:
During our house visits we came across a man who had
false belief.about ghosts.
He was disturbed very much.
By counselling we helped him to solve this problem.
We conducted a prayer meeting which was attended by
a good number, of poeplo.
convinced.
They are very happy and
So we could start non-formal education for
the school drop-routs . From this village, wd selected
a teacher to teach the children. On Friday, 9th March
at 6.00 p.m. we inaugurated the new school with 40
children. It was really a successful attempt from
our part.
.
28
Possibilities °f Pastoral Work:
By our frequent visits to the houses, we can strengthen
people's faith in church; also by conducting prayers and.
giving .instructions-.
We can do family counselling,
marriage counselling, etc. to improve the atmosphere in
each family
and. strengthen their relation with one another.
Observations:
These visits helped us to see the miserable conditions
of the backward areas directly. H'ere, the people are thd
victims of scarcity and exploitation. They have no drinking
water, proper irrigation, communication and transport.
They are ignorant,
illiterate and supertiti-ons.
Suggestions:
There is a possibility of starting a nursery school, non-
formal education, adult education, youth organisation,
cottage indstry, etc. To these areas more and more health
visitors should be sent, who are fully trained. -
Reported by:
Bors. Joy Mudakkodil, CMSF
'
.
Francis Kalapurackal, CMSF
Varkey Kannamkulath.il, CMSF
Animated by:
Sr. Leena, F.M.M.
29
AN EVALUATION OF1MARTALLI VILLAGE LIFE' EXPERIENCE
BY- THE SCHOLASTICS
The Scholastics,Speak:
- Profited very much. Now I understand the importance of
my commitment as a Religious Brother in a deeper manner.
- Experienced religious life without any formalities and a
set time-table.
"
=
- Created a sort of awareness in my own life. The differe
nces of my life in the Scholasticate and out in the
village.
- Became aware of the rea.1 struggle of the poor to survive
in this life and I could make a compa.riscn of my own
life and the life of this poor people.
- Because aware of the role of a Religious Brother- our
commitment to one another^- to share - to show our love
and concern - listen .-to them - available to the suffering
and needy - have patience to listen to them. People- need
committed persons. They accept religious persons,
provided they are available to them.
- Experienced the strength of youth in the village.
- Visit to the neighbouring village,
'Dodana' was an
inspiring and unforgetable event. Their simple and poor
life created an awareness in me and appreciation for
my life.
- The animators' presence and guidance helped us very
mpch to pave a foundation to my life. I was corrected,
even by my own companions whenever I was wrong. This
village life was better than the life in our Institute.
Our group was very good. Language was a problem at
the' beginning. But later on it was not a barrier.
Cooking experience was very interesting.
- I felt that I am accepted and loved in my community.
Community life was far bcttc:r and interesting than
in the institute. Lot of personal relationship with
each other, caring and sharing.
- Received much encouragements from the animators.
Learned to withstand in any difficult situation.
50
The group was very understanding and helpful.
- Learnt .a lot from the villagers.
- Sharing of our daily life experience with the community
members was very much enriching and encouraging.
- At the beginning there was a reluctance to meet thd
people. But gradually I was able to adjust myself and I
loved them.
- We were sensitive to each other's needs. Matters were
•well-comsultcd and discussed.
- In every aspect the Community was very co-operative and
the life in the community was very pleasant.
Experienced
the sweetness of community life, sharing and caring.
-- Experienced the simplicity of village life.
OBSERVATIONS OB THE ANIMATORS:
- There was a sense of community spirit, unity and Franciscan
Simplicity among the Brothers. The Brothers were always
ready and enthusiastic for village work. At.the beginning
they were hosistant due to language, problem, dirty
surroundings, etc. But gradually they adjusted themselves.
However, the given chance was not fully utilised.
- This village life experience was indeed a unique one.
The simple life style of the Community of F.M.M.Sisters
was very much encouraging and appreciated. The Brothers
were very enthusiastic and eager to learn. They observed,
listened to the people and learned. They accomodated
themselves with the given situation. However, the
Brothers could have made use of this chance still
better way.
- There was a sense of unity and oneness among the
Brothers. Though at the beginning they did not show
much interest, gradually they realized the importance
of their stay in the village and tried to work out
various programmes.
31
- It was a happy Community of Brothers. There was a give
and take attitude in the group. The Brothers were
cheerful and enthusiastic. If at all there were
differences of opinions, they were not visible. From
the second week onwards the response was encouraging.
There was a lot of constructive criticisms. Life was
very simple and the Brothers were open to one another.
How ever, the Brothers could have discovered still
more,
if shown little more interest.
CROUPS AT k GLANCE
Group - 1
Group - 4
Luke Poovanthuruthel, CMSF
Alex Moolakara, CMSF
Paulose Thoppilan, CMSF
Xavier Uzhathipa.rambil, CMSF
Lazer Thomas, CMSF
Johny Veliyathumalil, CMSF
Sr.Alphonsa,F.M.M.(Animator)
Wenceslaus,CMSF (Animator)
Group - 2
Group - 5
Devasia Neduvalil, CMSF
Joy Mudakkodil, CMSF
Jose Mullamkuzhiyil,CMSF
Francis Kalapurackal,CMSF
Wilson Kallungal, CMSF
Varkey Kannamkulathil, CMSF
Jose Valliara,CMSF (Animator) Sr. Leena,F.M.M.
Group - 3
Salvadore Pereira, CMSF
Johnson Kerketta, CMSF
Santa Paul, CMSF
George Vitus, CMSF
Sr. Elizabeth Pappu,F.M.M.(Animator)
Selected Centre for 1986
St. Joseph's Hospital
(Franciscan Missionaries of Mary)
Martalli 571 491 ,
Kollegal Taluk
Mysore List.
KARNATAKA'
00000000000
(Animator)
30
The group was very understanding and helpful.
- Learnt .a lot from the villagers.
- Sharing of our daily life experience with the community
members was very much enriching and encouraging.
- At the beginning there was a reluctance to meet thd
people. But gradually I was able to adjust myself and I
loved them.
- We wore sensitive to each other's needs. Matters were
well, consulted and discussed.
- In every aspect the Community was very co-operative and
the life in the community was very pleasant.
Experienced
the sweetness of community life, sharing and caring.
- Experienced the simplicity of village life.
OBSERVATIONS OE THE ANIMATORS:
- There, was a. sense of community spirit, unity and Franciscan
Simplicity among the Brothers. The Brothers were always
ready and enthusiastic for village work. At.the beginning
they were hesistant duo to language, problem, dirty
surroundings,
etc. But gradually they adjusted themselves.
However, the given chance was not fully utilised.
- This village life experience was indeed a unique one.
The simple life style of the Community of F.M.M.Sisters
was very much encouraging and appreciated. The Brothers
were very enthusiastic and eager to learn. They observed,
listened to the people and learned. They accomodated
themselves with the given situation. However, the
Brothers could have made use of this chance still
better way.
- There was a sense of unity and oneness among the
Brothers. Though at the beginning they did not show
much interest, gradually they realized the importance
of their stay in the village and tried to work out
various programmes.
- 31
- It was a happy Community of Brothers. There was a give
and take attitude in the group. The Brothers wore
cheerful and enthusiastic. If at all there were
differences of opinions, th-y were not visible. From
the second week onwards the response was encouraging.
There was a lot of constructive criticisms. Life was
very simple and the Brothers were open to one mother.
How ever, the Brothers could have discovered still
more, if shown little more interest.
GROUPS AT A GLANCE
Group) - 1^
Group
Luke Poovanthuruthel,CMSF
Alex Moolakara, CMSF
Paulose Thoppilan, CMSF
Xavier U-zhathiparambil, CMSF
Lazer Thomas, CMSF
Johny Veliyathumalil, CMSF
Sr.Alphonsa,F.M.H.(Animator)
Wenceslaus,CMSF (Animator)
Group
2.
4
Group. - 5
Bevasia Neduvalil, CMSF
Joy Mudakkodil, CMSF
Jose Mullamkuzhiyil,CMSF
Francis Kalapurackal,CMSF
Wilson Kallungal, CMSF
Varkey Kannamkulath.il, CMSF
Jos-e Valliara,CMSF (Animator) Sr. Leena,F.M.M.
Group - 3
Salvadore Pereira, CMSF
Johnson Kerkctta, CMSF
Santa Paul, CMSF
George Vitus, CMSF
Sr. Elizabeth Pappu,F.M.M.(Animator )
Selected Centre for 1986
St. Joseph's Hospital
(Franciscan Missionaries
Martalli
571 491,
Kollegal Taluk
Mysore Bist.
KARNATAKA'
ooooooooooo
(Animator)
IS
A REPORT OF OUR VILLAGE EXPERIENCE
p
■
.
at
Thalavadi .Tamil Nadu.
from
20th June 20th July 1987
by
I
II.
.L
The 2nd Year Scholastics
Franciscan Missionary Brothers
Jyothi §adan Scholasticate
P.B:3417, Bangalore -560 034
INDIA
A REPORT OF OUR VILLAGE EXPERIENCE
FORWARD
That Apostolic Experience should find its duo place during For
mation in Religious Institutes is a vital teaching of the post-Conciliaz
Church.
Our Constitutions and Regulations too point out the need for our
future members undergoing some practical mission experience; it is all the
as
more so since our Congregation has as its basic char-ism pioneering Evange
lization. It was a right stop in this direction that our Scholastics have
been given an opportunity to have the above said experience.
The place
selected for such an Apostolic Experience, Talavady is the ri.'.ht choice
too, as it was an old mission-field of our
veteran Brothers like Bro.
Romulus, Bro. William, Bro. Bonaventure and others, the fruit of whose
zealous labour is still flourishing in that area.
The Scholastics
which I could
have been very happy with their experience,
personally witness when I paid thorn a visit.
:,'hile appreci
ating the enthusiasm and dedication that our dear Scholastics have shown ir
this project, I sincerely thank Bro. Samuel who made the
monts for it, Bro. George T.V.
necessary arrange
for directing it and Bro. Aloysius for
spending the entire period with our Brothers at Talavady and guiding then
all through
their
experience.
I wish them all God’s
blessings and an
effective future Apostolate.
BRO. PIUS KIZHAKKEBIIAGfuM, CMSF.
A MESSAGE
BRO.GEORGE T.V (RECTOR).
MISSION "TO BE" AND “TO DO"
The first chapter our newly approved Constitutions On "The
Nature and Mission of our Congregation"opens with the following:
"The spirit of the Lord is upon me, because he has anointed me tc
preach good news to the poor, rie has sent me to proclaim release
to the captives and recovery of sight to the blind,
to set at liberty
those who are oppressed, to proclaim the acceptable year of the
Lord"
(Lk 4:18-19 ).
There can be found nothing better in the scriptures
that can be quoted to describe our Mission; Our mission is the self
same
mission of Jesus: We,
as his intimate followers,
should have
His same motto and manifesto of action. The Father s>_nt Jesus for
F 0
R W A
R
D
That Apostolic Experience should find its duo place during For
mation in Religious Institutes is a vital teaching of the post-Conciliar
Church.
Our Constitutions and Regulations too point out the need for our
future members undergoing some practical mission experience; it is all the
more so since our Congregation has as its basic charism^pionearing Evangc ■
lization.lt was a right step in this direction that our Scholastics havebeen given an opportunity to have the above said experience.
The place
selected for such an Apostolic Experience, Talavady is the right choice
too, as it was an old mission-field of our
veteran Brothers liko Bro.
Romulus, Bro. William, Bro. Bonaventure and others, the fruit of whoso
zealous labour is still flourishing in that area.
The Scholastics
which I could
have been very happy with their experience,
personally witness when I paid then a visit.
While appreci
ating the enthusiasm and dedication that our dear Scholastics have' shown in
this project, I sincerely thank Bro. Samuel who made the
necessary arrange ■■
ments for it, Bro. George T.V. for directing it and Bro. Aloysius for
spending the entire period with our Brothers at Talo.vudy and guiding them
all through their experience.
effective future Apostolatc.
I wish them all God's
blessings and an
BRO. PIUS KIZILiKKEBIIAGAM, CMSF.
A MESSAGE
BRO.GEORGE T.V (RECTOR).
MISSION "TO BE" AND "TO DO'J
The first chapter our newly approved Constitutions On "The
Nature and Mission of our Congregation"opens with the following;
"The spirit of the Lord is upon me, because he has anointed me to
preach good news to the poor. He has sent me to proclaim release
to the captives and recovery of sight to the blind, to set at liberty
those who are oppressed, to proclaim the acceptable year of the
Lord"
(Lk 4:18-19 .) .
There can be found nothing better in the scriptures
that can be quoted to describe our Mission; Our mission is the self
same
mission of Jesus: We, as his intimate followers, should have
His same motto and manifesto of action. The Father sent Jesus for
-ii
what has
been said above, and Jesus in turn sends us as his emissa
ries, equipped with the same VALUES. If we say that we follow Jesus
we must make his VALUES of action ours too, and do as he did.
Our Constitutions, Regulations and Statutes show us,after
the Gospels, how practical we can be in following Jesus: They exhort
us on and on to be more practical in following Jesus. The practicality
•
of the Gospel should begin at the very beginnings of our religiousfor
mation and to be continued through. To this end, we are asked by the
Church to insert ourselves among the people, especially among the
poor and the marginalized of the society, as Jesus did. To D© this we
need to have "Field Experience" and should have programmes suited in
our Formation Curriculum.
To at least partially fulfill such a requirement, our
Scholasticate has set apart in its curriculum "a month of field ex
perience" . This gives us an occasion to be with the people of a re
mote village, in a real sense of sharing with them. So, as in pre
vious years, equipped with a certain amount of theoretical knowlec?-
™
ge in the fields of village Health"and social realities of our villa
ges, Eighteen of our Scholastics under the leadership of Rev.Bro.
Aloysius, the Asst.Rector, set out for a far off village, TALWADI, a
village in Tamilnadu and a border village with Karnataka, fpr a month-long Apostolic experience.
The following pages amply demonstrate hew such an expe
rience has enriched the lives of the participants and how practical
they could be in living the Gospel message, of preaching the GoodNews to a people in the clutches of poverty and oppression: How they
felt "CALLED" AND "SENT" to a land and a people that is our own,with
out the so-called distinctions of Indian society. They gave Love and
received Love, and the people accepted them as their own. This real- "
lity is inculturation of the Gospel in a language that the people
understand, the language of the love and solidarity.
While appreciating the Brothers for their courgae in
trying to "become all things to all men", we pray that the fruits
of such an Apostolic Experience be fully lived wherever they go i
The Lord shall bring it to a hundred fold success !
Yours fraternally in the Lord,
Bro.George Thottiyil.
*************
-iii-
COMMUNITY HEALTH” TRAILING PROGRAMME FOR THE SCHOLASTICS OP
OF THE FRANCISCAN MISSIONARY BROTHERS AT BANGALORE; INDIA.
At' all times the Chuech carries the responsibility of rea
ding the signs o.f t£e timesand of Interpreting them in the light of
the Gospel; If it is to carry out its task, in language intelligible
to every generation, it should be able to answer the ever recurring
questions which men ask about the meaning of this present life and
of the life to come, and how one is related to the other « We must
be aware of and understand. .
the aspirations, the yearings, and the
often dramatic features of the world in which we live(Gaudium
.
et spes :4).
"You know how to interpret the appearance of the sky, but you
cannot interpret the signs b.f the times(Mt.16:3). Having read the - '
signs of the times we (Franciscan Brothers) have introduced an ex
tra curriculum in our Scholasticate programme since two years for
the young Brothers to experience the actual life amidst the villa
gers. The incarnation of missionary consciousness led our young men
to a field where
many cry. out for liberation from the depths of
suffering, poverty and humiliation, and their desire for liberation
breeds
the still more fundamental desire for redemtion.
Although this year we had no theoritical sessions on "Com
munity health and development" which formerly preceeded this prac
tical experience programme, yet we had sufficient matters to occu
py ourselves with the problems of the people, for the duration of
onw month. We pitched in Doddagajanur, one of the remotest villages
St
in Periyar our camp district, in Tamilnadu. From 21St. June to 21
*
July the Brothers were actively involved with the people of this
area and the.surrounding areas to study their life style, relig
ious traditions,
and their social relationships.
Though it was only an experience for a month all could
enjoy the life even in the most inconveniences with brotherly con
cern and group solidarity. The poorest among the inhabitants of the
periyar district stay in this area of Doddagajanur. Perhaps our
life and approach to non-christian religion of this particular
village might have brought forth an efficacious and optimistic
view among the villagers.
It was the second batch, who displayed this missionary
endeavour in the history of our scholasticate as a priliminar~y ex
perience for the future carriers. A number of individual and com
munities deserve ..our sincere acknowledgements for helping us in
many ways during.our stay there. First of all Fr.Erfiknuel, Parish
priest of Doddagajanur and Fr.Sebastian from Thalavadv Parish.
It was through them that we shared our Christian faith as the
principle of God’s salvific activity and our Christian solidarity
P.T.O.
-ivwith the poor and the marginalized.
May we take this opportunity to thank and express our
sincere gratitude towards the following associations and persons
who rendered us a helping hand in all our undertakings. Viz :
Assisi Sisters of Karunanilaya from Buthikattai, Assisi Sisters
from Thalataady Assisi hospital, Sisters of Ursuline Convent, Rev
Bro.James cms f from Chamrajnagar, and Brothers, Salvador Pereira
Francis Kalappura, Joy M.P, and Lazar Thomas from Chatra mission
and Balraj a catechist and social worker.
We also remember Rev.Bros .Pius, cmsf; our Asst .General,
and George T.V. Rector Jyothi Sadan, Bangalore, Bro.Stanislaus
superior of our Novitiate at Kotagiri who visited and encouraged
us - with Brotherly concern and love . Above all Bro.Aloysius
(Asst.Rector .Jyothi Sadan) who had been our guide and director
in all ways, during this period.
Finally we render our heartfelt gratitude and acknow
ledger
-tall who have contributed in any way for the success
and effectively of this programme.
Thanks.
Bro.Samuel M.Kakkanattu,cmsf.
***************
WORDS OF APPECIATION FROM PARISH-PRIEST OF THE AREA.
To, Bro.Aloysius and group.
Rev.Fr.Emanuel P.V,
Jyothi Sadan Scholasticatte,
St.John the Bapt.’s Churcl
Doddagaj anur;
Bangalore- 34.
Talavadi-638 461
13.08—'87.
11 appreciated your life here very much, you showed
readiness to do any work, willingness to accomodate to any s
situation, and served with a smile'
Thank you very much
Yours in the Lord
Sd/
Fr. Emanuel P.V.
To, Bro.Aloysius & group,
From, St.Mary's Church
Jyothi Sadan Scholasticate
Thalavady,
Bangalore - 34.
18/08/'87.
Missionary Brothers of St.Francis of Assisi. The elderly
people of the Christian community still speak about the work,
the Brothers had done, the sacrifice they had to make, in those
days, in these back-ward areas.
The Brothers recent short stay at Thalavadi, was a contri
bution in silence, and a reminder of the earlier days of
'pioneering missionary’ work by their elders.
Sd/
Fr. Sebastian.
OUR MISSION
EXPERIENCE AT
THALAVADY
"The Lord said to Abraham, “go from your country and your kindred
and your father's house to the land that I will show you.
And I
will make of you a great nation, and I will bloss you and make your name
great, so that you will be a blessing.
I will bless those who bless you
and him who curses you I will curse; and by you all families of the earth
shall bless themselves.
" ( Gen. 12: l-/j.).
So Abraham went
A long awaited desire of ours (Scholastics) of having a mission
experience was realised on 21st of June,1987.
Towards the fulfilment of
this missionary expedition, we had hectic preparations.
a place called Thalavady just
>7e set sail to
as the Lord called Abraham to go to a
place where He wanted him to go, leaving everything behind.
Thalavady is 3. village, in Tamilnadu, in the di strict of Pctiar, in the Taluk situated on the border with Sarthramangalam—and }’arnai'i' L5
taka-'approximately 200 K.M. from Mysore and 150 X.H. from Coimbatore.
Thalavady is specially blessed for her rich forest resources, and with a
calm nature.
cold and
place where religious tolerance is
It is a
apparant and people belonging to various castes and creeds dwell together
in unity and brotherhood.
She is highly grace-filled with a great number
of Christians who have a thrilling remniscence of the pioneering missio
naries and their works.
belong to the Franciscan Missionary Brothers, Bro. Bomulus
this area
and co.
Notable missionaries who implanted the faith ir.
Naturally, we owe a great deal to those dear Brothers and could
express it as we represented them in certain Golden Jubilee celebrations
and other festivities.
Considering the background and environment of the place, one
can easily conclude that adjustment is an essential factor to live in
this place.
A bird's eye view on Thalavady may be helpful to look into
the progress, merits and demerits of human living at this partic.lar
place.
At certain level we may feel that
it is inefficiency
rat.har
than efficiency that the human living becomes so difficult and due to
the scarsity of certain constitutive factors.
There are also hidden
force and capability in man which have to be appreciated, tapped, encoruraged,handed on and preserved.
'..'hen a river flows through a desert it makes an immediate
effect
of fertility and prosperity on it.
the present situation of this
village
According to our observation
is not rather responsive to the
call of the modern world, even though it makes a s.'.i
-t attempt.
To
achieve development, fertility of land, prosperity and better human liv
ing a never drying river must flow through or a strong force must emerge
with power and the ability to channelize that power in an appropriate way
-
2
-
There is need for a strong leadership to emerge to bring benefits to this
place.
THE ADMINISTRATION
For the convenience of administration, Thalavady Panchayath is
divided into AO villages.
Thalavady is the
union of all these villages
Each village has a Presi
and therefore, it is called a union Panchayath.
dent and Thalavady has a union chairman.
to discuss and
implement decisions.
They meet once
in three months
Besides the presidents and chairman,
each village has a head, in some places number of the villageheads differ
according to the castes.
Usually a village head is selected from a hig
her caste; for Hindus altogether from Lingayat and for Christians a Chri
stian head.
Obviously, a village head is a revered man by all the villagers.
It is one of his duties to keep up thevillage in peace'and tranquility,
clean an-d cope
up with the decisions of the Government, and execute
He is also responsible fo-aL,yl-eading to the government, for aid in
them.
order to bring up the standard of the villegars.
There is a lot of ass
istance given by the government in various fields: in sericulture, digg
ing wells, loaning houses, in agriculture etc.
But the reason why the development is slow is uncertain.
It
may be cue to the laxity of government, inefficient administration or
ignorance of the people
about modern facilities and techniques.
Whatever
may be the reasons, there is lot of room for the villages to go and glow!
INSTITUTIONS
(a)
Churches:’
Various Institutions
in the whole of Thalavady (with
all its villages) play a significant, higher and stronger role in deve
loping the village in various ways.
tian institutions
is admirable.
ability to the villagers.
The service rendered by the Chris
They enhance, power, knowledge and
In the first place
stand the catholic chur
ches.
We visited, in a short time, most of the villages under Thalavady
union.
A few names of them are worth mentioning where there arc catholic
churches.
They arc mainly: Doddage jnur, Thalavady,Gumtapuram (under
Thalavady), Chikalli (under Thalavady), Hosur (under Thalavady), Dharma-
puram (under D.hajanur), Chimtahalli, Thegnari, Panakalli, Susayapuram,
dotalvadim Mudianoorc and Doddapuram (under Mudiannore).
There are two C.S.I. churches, one at Doddagajanur and another
Christian dinomination called Pentacostals at Thalavady. All these
institutions help the people by giving them job, health care or education.
(b)
Schools, and
colleges:
It is often said that nature forms us, school Informs us,
devil deforms us and Christ transforms us.
In this manner the role of
the schools and
colleges as the source of
information and improvement
is unexplicable.
They mould our young generation competent to pedal the
of the nation.
future
Thalavady possesses many schools: (primary and
secondary), one higher secondary school, and one high school and a num
ber of elementary schools and balvadies.
Kannada and Tamil as medium is at Thalavady.
having
poor, counts 8 percent only.
is rather
ment.
The higher secondary school
The result here
It is conducted by the govern
Another high school is situated at Susayapuram.
parish having Tamil as medium.
It is under the
It outshines among all the other schools
in its dazzling result counts about 80 percentage.
So the other schools
are a bit discontent in result and language used.
All the educational establishments benefit a lot from the
government.
It provides for the children noon meals, books, cloths,
slippers, etc.
Harijans enjoy special, privileges.
There are two boar
dings in this area, one at Doddagajanur (under the parish), and o ..her
The former has above hundred inmates and the latter
at Susayapuram.
also contains some what same number.
Despite all these there are still
greater chances for co-carricular activities and we hope the present
situation may improve and tie past efforts be redo bled.
(c)
Hospitals:
We learn from the scripture that Jesus nursed the sick and
healed their si cimess.
He bound the wounds of many
forgetting his own
bleeding wound.
Accepting this as a service many sisters from different
congregations
have come into the fore-front doing their best to prevent
sickness and heal them through conducting hospitals, dispensaries and
health centres.
worth mentioning.
In this regard the hospital run by Assisi sisters is
They mainly
take up the leprosy cases and make
survey of this particular disease, visiting more than 50 villa ,us. They
not only make survey and educate the people about it but also meet the
patients tenderly who stay there. They also run an aged home- inspired
by the strong love towards the aged. People have good opinion about
this hospital and their service which often comptes with the only
hospital in that area.
pensaries.
ood
People profit a great deal by the number of dis
Though with limited
conveniences they atloast help the
people in diagnosing the sickness like the co. ion ones namely leprosy
diorrhoea, malaria and other skin diseases and so on and avoid health
hazards.
4
(d) Police station^ Post office and_fhetori er.
Thalavady is an area where crimes are less.
police station in this area.
In usual cases the villagers abide by the
decisions of the village heads.
tion.
There is only one
Only otherwise they go to the police sta
Hyrpura where there are no Christian families, is one of the villa
ges without many cases being filed to the police station or to the judicial
court.
Grave crimes are sent to the court at Sat hi am an gal am.
There is only one post
Postal facilities:
office in Thalavady area,
thanks to the authorities that it is functioning well.
And if wo speak of
industries we must say that there are no factories in this area whether
public or private.
(o)
:MYRADA:
It is an important institution which makes a great contribution
to the social, cultural and economic development of the- people at large.
MYRADA is a short form which stands for Mysore Resettlement And Develop
ment Agency.
tans.
It was founded in 1968 for the rehabilitation of the Tibe
It has three sections in this area namely
’estern sector at Gajanur,
Eastern sector at Aryeapalayam and Central sector at Thalavady.
It fun
ctions in collaboration with Canada, Germany and Switzerland.
Government
in all its major discussions consult MYRADA. because it is also a me :ber
of the planning committee of the government of Tamil i'adu.
Main activities of MYRADA are rural development that consists
through agriculture development, animal husbandry,
of economic development
better fodder production, work among the tribals (Patakas, Erulas, Sholakas who speak Kannada) etc.
involves 22 villages.
activities.
The central sector where we paid a visit
They also oichastrate adult education and youth
There are qualified women working for women's development.
They work in 10 villages.
When MYRADA secs that the villages are developing they leave
the place.
At present they have done seven long ’years of service An this
particular area.
workers
Previous to that they train ths youth as extension
so as to continue t.ioir work atloast for five more years.
Their
activities will not.be undone because they give demonstrations on better
agriculture, show tnem how and, what and when to do and even work with
them. They organize slide and film shows and recreational activity,
having educational values.
This
institution is approved by the government, but has noth
ing to d.o with the government.
At this place they
-avc their own
- 5 -
Agre-farm, Dairy, Poultry, Veterinary hospital as patterns.
head office in Bangalore
Havin
their
Most of the
they have grown intcrnationaly.
employers are Christians and except missionary, activities they do all the
activities as we missionaries do.
They are praise worthy.
CULTURE AND CUSTOM:
Social life:
(a)
The word social signifies that which concerns with human beings
in their relations to one another.
The word society means a group of per
sons joined together for a common purpose or by a common interest.
Thalavady with all her villages joined together makes a big
society.
It is a calm and peaceful society as a whole, but mainly due to
lack of education people are not able to think for themselves and make use
of their freedom.
their society.
They cannot sec the parasitism which is regaining in
There are no necessary
There are, however, exceptions.
communication facilities and gatherings so as to include themselves and st
rengthen the society.
People are not much inserted
into politics as it is one of the
elements which constitutes better social life.
But there is
also a silent
insurging in practising their right of franchise and political life.
rhis
social awareness has helped people to be alert an>. many activists '.avo cone
forward to work for the people, for the society.
Though there are differ
in colour, culture and religion, they arc united.
It ..leans there is
no division among them, may be with a lot of variations.
The society is a
ences
bit stagnant as to make progress.
(b)
Occupation and Language.
The main occupations of the people is agriculture and animal
Main1 cultivations are:-- raggi, maze, ground not, sugar cane,
husbandry.
chilly, etc.
A lion's share of the income is from them.
depends entirely on rain.
As practised in whole of Tamil Nadu, the killing
of the cows is not found here.
come.
The agric\Iture
Agriculture is
one of the sources of in
Nowadays many institutions like MYPADA are helping the people to ut
ilise high breed seeds, fertilizers and high brood animals.
Generally
speaking the land is fertile and can produce "fifteen, thirty, sixty or
Ihundred fold" provided water is of easy avail.
Another hindrance for cul
tivation is the disturbance from wild animals.
The villagers are reluctant
too cultivate maize and sugar cane due to fear of wild elephants.
attack the people and it
They
is said tiiat atleast two cases of killings
b.y elephants are reported every year from the area of Thalavady. The poor
pteasants
cannot in any way shoot nor harm the elephants and if anyone
6
so would be punished by authorities.
Most of the people look after their own land than be engaged in
The workers are paid low wages.
coolie work.
to the
It may bo raised according
variety of work, hard or light form Rs. 3 - 15 or at the most
Rs. 30 - 35. Even the middle class workers are content with f.s.5 - 10>
including women. There are some who work in the quarry who got at the
most Rs.30 or 35 per day. However, there aro no bonded-labourers. The
chances of getting a job for the people aro very rare and needs herculian
The reasons first of all there are not many trainees or trailing
effort.
schools, nor somewhat educated people
and their children.
remains a barrier.
Then if
are ready to educate themselves
there are qualified candidates, the languag.
.Although in the state of Tamil Nadu, Tamil used is
So when they go all the way to Madras or Coimbatore etc., they
nominal.
aro puzzled with their Kannada language.
a job.
They are helpless to acquire
In the same way when they knock at the door of Karnataka they arc
tight shut because the candidates are from another state.
they are deprived of a job and
they are
Consequently,
in a middle world.
At this
border area majority of the families are Kannadigas, and Tamils are a
But Tamilians are ...ore ent ■usiastic and hard working.
minority.
irrigation they use
or open '..•ells. Banks are not so near
borewells
and people are striving
For
for it.
Hence, when the world is ever develop
ing and has reached at the pinnacle of achievements our beloved village
is only slowly realizing it.
(c) Reli_gio_n.
In Thalavady area we witness a peaceful co existence of a num
ber of religions, starting from Linggayats, Harijans to Christians.
At
a village called Hyropuniam where there are no catholics we found about
eight castes, living completely away from fanaticism and turmoil.
' <c
eight temples and any caste can enter any temple.
They
counted about
have their own festivals.
people and
A slight untouchability is
in some places it
is worse.
There
found among a f'e'7
is disregard or c.isres-
pect to the catholics; but all have a good opinion about then.
people
arc true and faithful to their religious customs and practices.
(-d)
M a r ri a g_e.
For the Christians, marriage is a sacrament to be lived untill
death.
It is one of the touching events in man's life.
too marriage is considered sacred though it is
polygamy or bigamy is practised as such.
as a custom but
in different customs. No
In certain areas dowry is given
in other areas it is very compulsory.
ent attitudes to it.
In this area
Some have differ
They are not much rigid and adament, and accept
Among the ‘Chiist: ans it
whatever is given freely by the girl's parents.
is rather so human than among Hindus.
They all lead. happy family life.
Inter marriages are aiso taking place.
(e)
PpJPJ^ a ti_on._an d Health.
Population and good health are very essential for social life.
As far as Thalavady and her sub villages arc concerned., population is f. irly distributed.
There is abundant man power.
The usual life span is
between 80 - 100 and rze mot people who are even 105 years old and in _oc.
family arc 3-5 and maximum 10 child? » .
Minimum children in a
health.
Their main food is raggi a d
Irrespective of sox people are healthy.
rice.
More than 50*3 of the’raggi and dhal for their domestic use is / :'■
duccd by their own effort.
are the main causes
The irregular food habits and unclean? inc-ss
The absence of sanitation
for health hazard there.
facilities is also a hidden danger for the health of the
'..ole population.
They never teeter with the disaster made by modern and rich people’s ail
ments, except the threat of leprosy and a
few skin
diseases and di ar.
hoca.
Child mortality is very rare comparing to other places of our nat
ion.
They arc able to withstand
malnutrition by the consu iptior. of
their local food, raggi wa.i ch is superior in proteins.
Moro or less the
volume of death and disease are lessened, with their o n nature
At
treatments.
the same time it sounds dangerous and must be prevented, the practices
of mantras by some
of the castes in case of
hygiene is very poor in many villages.
numerous advantages
education
various diseases.
Parson..1
Of course, the village system has
but side effects are crystalcicar combined with un
and uncivilization.
Leaking
houses which can bo compared to
slums, stinking premises, keeping animals close to the louses, open-air
defecation etc. are some pitiable scenes in these villages.
month of our stay there
’ c lope one
ith our instructions, demonstrations, team •..■or’
and other o.ctivitios have made atloast some
impact among some sections
of these people in awakening to those hazards.
(f)
Transpprtation. an d
.Co_ i;. Ulrication.
Thalavady is remote area whoso future is a little obscure,
there is a lot
of
economic and social
hope and have very many opportunities for rapid grovel,
developments.
According to our observation there
arc ample conveniences for transportation.
Communication system also
T ’.e.-.c are rather Lood .roads t.
laces like Mysore. Erod, Coi..
each corner of the area and oven to far
batore etc.
"'at
-as made its landmark there.
Radio, Television and Telephone arc introduced to the .ilia .ers, previoec
they are a . rc of them and are cap. hie of
is easily available.
operating then.
Thome are really blessings.
fleets;.city
In transportation
- 8 -
bullockcarts have not diminished their importance.
are the reasons why the growth is slow.
Such primitive methods
Some who make use of the effici
Still people nave to
ent systems of transportations have proved it.
learn to use efficient methods of manufacture and agriculture; they have
to handle their own raw-materials and the demand of it
in che marhot-and..-
they must learn to import them to the market at the right, time.
ror this.
communication and transportation must be mastered and both must wojck hai^d-.
in hand.
I ■
. ■ ’
)
"
■■
*■,
At a glance we cannot but dismay about the traditions and cus
tom of tliis area and the manner of functioning. But the solidarity and
tolerance arc a lesson for us.
learning.
Their simplicity and hospitality are ’•’ort’-.
Their ancient philosophy of life
life, having'a pinch of superstition.
way of life is a disillusion.
poor though there may be
much master or
is still at the arena of
But the real success in their o-n
No difference is found betw.en rich or
rich pooplejno intermediary or extortion.;, not
slave distinctions.
So lot the ,_,ood
Lord who said that
the proud will be put down and the simple will be exalted, bless them and
uplift them altogether.
OUR APOSTOLATE
Since our group was rather big ( 18 members) we wore divided
into four small groups each consisting of 5 me bers except for two pro
ups
in which there were only four Brothers.
So it was easy for us to
approach people and visit at least on an average
villages. The groups and
are given below: -
the members oolong.1.ng to the respective crou
Group..J.
Bro. Mather/ T.V. (Loader)
’’
Stephen Stanis
11
Philip M.P.
croup ii
Bro. Walter Lobo (Leader)
”•
Jeremiah Horo
Joseph Michael
Baby Philip.
Poter V.M.
!i
Joseph MZA.
GROUP III
Bro. Franky D:Souza (Leader)
”
Jose A.L.
James M.T.
”
on the same da.v four
Ramesh Master
Joseph K.V.
croup IV
Bro. Albert M.j. (Loader)
Si
Brigilfus Xaxa
”
Tom Sebastian
John Pereira.
10 Total electrified houses
85
Convents
2
Boarding Boys & Girls
1
Aged Home
1
CASTES: Privaras, Ecdugas, Lingayaths, Ganika chatter. Harijans
Main Crops:
Ragi, Groundnuts, Maize,
Main occupation:
II
Agriculture
.5.!i/12'lA.?URA_
Total families
Hindu families
35
30
Christian families
To tai population
5
200
1
Church
1
Temple
School
CASTEi
Nil
Ha ri j an s
’Jain.,_Cr0j)s: Ragi, Groundnot, Maize,
Main occupation: Agriculture.
III
MANUP
Total families
Hindu families
Christian families
Total population
Primary School
Noon meal centre
'
52
3
450
1
Temples
Open dug well
1
2
1
Total electrified houses
4
CASTE:
Harijans
Occupation:
IV.
55
Basket making
Agriculture
HARIPURA.
Total families
Total population
Temples
Primary School
Balavadi
Noon 'ical centre
Bore wells
150 (all Hindus)
750
o
1
1
1
2
11
Open dug wells
2
Total electrified houses
93
CASTES: Harijans, Lingyaths, Eodugas, Privaras, Ganika and
Chettear.
N.B. The above mentioned numbers are approximate. Besides these villa
ges, we also visited other villages such as Hettalvadi, Vasur, Gumtapara,
Panahalli, Theknava, Chimtahalli, Susaipv.ram, Chikkalli, Puthiamur,
I gio re, Balapedga,and Doddapura. In all these villages t.iere aro one
primary school each and Balavadi - except in Bclepedga village where
there
is
only a Balavadi.
OUR CONTRIBUTIONS.
Liturgical:
To show something of our mission experience from its liturgi
cal point of view is of groat interest and importance for us since it
had taken a vital place in all of our activit?es and involvements.
Ever since wo staged on the spot, wo had been receiving pieces of good
news, such as the feast of the Parish church, the inauguration of the
"aged home"
in .Assisi Nilaya and tho feast
of St. Thomas etc.
As the
Parish,dedicated to St. John the Baptist, was preparing itself to celebr
ate its parish feast, we were invited to involve ourselves in all tho
festal activities especially in the sphere of liturgy. Although it is
with much reluctance and unpreparodness that we consented to the invita
tion due to our igoranco of tho place and its language, we could really
bring out a solemn and proper liturgy and a well adorned church which
seemed like a star lighting up the sky.
a week,
Tho melodious choir organized for that special occasion within
did win over the hearts of all the participants. Because they
had never sung like this before, similarly the magnifies, ent decoration
to which we spent 3 days, was vorily a 'wonder' or a ’spectacle' to tho
people. To put it briefly, everything wont on beyond our expectation,
and was an appropriate occasion to captivate the minds of the people.
Appreciating and felicitating
all the laudable services ren
dered to tho Parish, ?r. .Emmanuel, thanked ell of us, especially Bro.
Aloysius who guided us all through our mission experience. Thus the
programme came to an end. Just after this feast, wo had another oppor
tunity to celebrate the inauguration of the "aged home' to which tho
Bishop of 00ty was cordially invited. Tho Mass was in Kannada and we
were asked to assume the responsibility of organizing a lovely choir and
decorating the entire surroundings of the Aged Horae and Convent. Having
12 had the experience in this level just
before hand, wo ce.lc. wi.ll pi -
pare a lively liturgy for the Kannada Hass and decorate the whole
Everytliing was fine and was
with colourful flowers and palm branches.
appreciated by
all.
And
.lace
the inauguration ceremony came
to an end
thanking every o c who extended his/her humanitarian services for thesu
ccess of the programmes.
Educational:
V/e can promptly say that we have made an impact on the people
in
the sphere of education by our talks
on “health and education-,
necessity of personal hygi.no and co forth.
effective
that the people
keenly hearkened to our exhortations and
People arc unlettered and simple, waiting to accept
acted upon it soon.
anybody who can instill
maladies
It was so impressive and
in them ideas of
education, health, various
and epidemic etc.
As the people were so receptive and displayed their aptitudes
in various levels, we
ral programmes
thought of teaching then some arts,
crafts,
etc., namely some artistic works with papers,
musics and dances etc.
cultu
drawings,
Children made attempt and did learn then all.
Consequently wo had to stage them all for a
public show towards the end
of our departure and all of them wore held in great c-staem by the specta
"•‘e also played some volley ball matches in order to have a good
tors.
contact with the youth.
RESPONSE OFJPHE PEOPLE.
People, as a whole, arc single, receptive and accomodating.
They
are ignorant
of the value of education, necessity of hygiene,
inportantance of retaining good health, and various problems that can b<
created by certain epidemic at its beginning stage if
Parents are more interested
they arc neglect!
in sending their children for gra
ine the cows and cattles etc,rather than to school.
Because they say
that if they are sent to school, they bring nothing financially but co
grazing cows,
they got a little amount of money and they are satisfied
with it.
People are healthy and arc ready to do any work, w-icthor hard
or light, nasty 02-
decent, but it is a pity that there is none to give
them positive strokes or a boost.
sluggish and indolent.
As a result they became gi|Sdually
13 OUT? LIFE AT BUXTIKATT.E
Buktikattc
aya,
is a beautiful place by the side of Assisi-Karunanil-
there is only one house. Thus it is a place where people cultivate and
At this beautiful place wc were accomodated
pasture their sheep and cattle.
This hall and surrounding land belongs to the
in a hall.
the parish of
Doddagajanur and the hall was used as the godown of the parish.
Wo enjoyed our stay there
on and our kitchon was in the
though wc- had only a mat each to si-.
open.
of the heavy breeze and
Inspite
some times rain, we prepared tasty food for ourselves
maximum with minimum expenses.
ally for our daily bread.
people who bring it
and
We also had the providence of God especi
The ’water for our
Assisi Karunanilaya Sisters.
use was provided by the
Fire wood for our use was brou ht from the
on certain days and
collected fire wood.
and enjoyed the
wo
ourselves went to the forest
Thus in most of the aspects of our.life there.
we were similar to the villagers.
The villagers who saw our
living thei-o ’..ore also wonder struc?.
and some of them offered us some help.
table
Wo fol? owed a
tentative time
which is given below.
4.45
A.il.
Hi sin 3
5.20
. "
Morning Prayer
6.J0
■'
Holy Eucharist
Breakfast
7.45
3.30
;i
12.30
P.M.
2.00
::
Rost
3.00
::
Evening pre- or, spiritual reading T Rc-sc ;
4.00
Midday prayer followed by lunch
Tea
4.3C
7to 8
Village visit
To rk/play/Pascoral work
i:
SILS N C E
3.00
Supper
9.00
Faith reflection
10.00
■■
Might prayer.
Once in a v;-cck we had Holy Hour.
Holy Hour was conducted in the
convent chapel and sisters also participated in it.
Thursdays, we had
Buktikattc.
For Mass, except co.
to go to the Parish church which was about 2kms. fro;,i
On Thursdays, priests used to come
and
celebrate Mass nt
the convent chapel,
0 UR_ ,FXPSr:I.E?TCE
The one month of
helped us
to reorientate
our stay at Buktikattc was enriching and it
our life.
Then wo wore- left in the villa o
14 without the securities of the Institutions we faced vie realities of l.i x .
Really we had a challenge to face and faced it rat.iur well.
It was a test ground of comaunity life.
Really wo had a family
atmosphere.
All of us felt accepted and indispensable in the couimunicy.^
All wore concerned about each other and cooperative.
There were ■...'ti'. .
understanding, consultation, communication, love for one another, mu
prayer for one another, which are indeed the characterost_i.es ox cou..iu:ii ...
life.
When every body shared )iis own views, energy, time and talents. xOr
the betterment of the community, life was easy, comfortable and worth
living.
Another fact wo have experienced is that whenever wo are
assigned to a work for which we felt unworthy or incapable of, but if
take it in a good spirit, trusting in God’s providence we will defir.. :
succeed in it.
Because the work we have undertaken is not ours but
God's and He will fructify our works.
"?hirdly wo learned to adjust ourselves with any situation.
learned to deal with people rich or poor,
liter.te or illiterate ’<t,c :
any discriminations and distinctions.
The positive response of the ’...opj...
helped us to feel accepted and assured.
THE PippEhPJp G hlSSipFAPY J70RK OF .THE FRA; CI SCAN. j FI SB-PIAjY. 77®
AT TALATADI:
Franciscan Brothers began the missionary career at Daddagajanur
in the year 1953The pioneering missionaries ’wore Bros. Romulus,
Calistus, Bonovonturo and William.
They worked also at Gumtapura and
Muthianur.
When wo see the present situation of the area wo wonder how
the Brothers could, reach there 50 years ago.
Even now there are the strong
hold of the elephants and every year there arc at least one or two death;:
by the elephant menace.
Wo really admire the courage of the Brothers
and their readiness to sacrifice everything for Christ.
Doddagajanur and Muthianur which the Brothers started arc now
parishes with a sub-parish each.
V'c had the opportunity to take part in
the Golden Jubilee of the St. Thomas Church at Muthianur which was founder
by Bro. Romulus.
On that occasion wo were filled with joy of seeing the
work of our elder Brothers bearing fruits.
At the gathering of felicita
tion we could hear from the Head Master Mr. Thomas that it was duo to the
Franciscan Brothers, especially Bro. Romulus, whom they esteem as their
’father' that they exist as Christians.
It was very interesting for us to hoar from the people about the
Brothers especially about Bro. Romulus,
They told, us that ho was a mar. o
God and a man for the people and there will not be found any one like him
in the present generation.
At Doddagajanur there is an old church bvj.lt
by Bro. Romulus.
One man told us that the people had kept it as a. mcmorl 11
of the Brothers.
Actually the parish priest wanted to demolish it an
construct the now church but due to the pressure of the people ho built
the new church without demolishing the old one.
" I sowed the seed, Apelles watered the plant, but it was
who made the plant grow”
( L Cor.3:6).
’.Then Brothers labour together in love and co-operation,
the Lord will give a good harvest.
sure.
Our one month village experience •
a very successful and fruitful one because of the help, good ’.fill anc
co-operation of us all.
The stream that flowed from the spiritual mountain of or.r
Bros. Romulus, Giles and Sebastian, by their personal and
pioneers
religious prolific convictions, watered and
manured a hundred fold h'
vest at Daddagajanur, Chamaraj Nagar and surroundings.
They confr a to
the multifaccd grims reality of the area in the early stages and the
staggering magnitude of the poor with their dynamism and chri tian
spirit.
Through various creative and productive activities ouch ns
sericulture, orphanages and schools,
the society.
they
uplifted the marginalised
And now those areas arc ' flourishing centres of Christie;
and we could find favour in their sight, during our stay as r. ..ratituc
of the people towards the strenuous
labour of 3ros. Romulus and
companions.
There are so many, who have contributed whole heartedly to
make our village
experience a great success, with their time,
and encouragement.
energy
Wo remember then all v.o.th a sir.core sentiments of
gratitudo.
First of all it was Rev. Dr. Pius,our Assistant General,whe
gave us the inspiration to start the village experience programae.
?.
visit and advice in the sport, during our stay was really encouraging
inspiring to us all.
Wo express our profound gratitude to cur Assist.
General.
express in words
We cannot
our
gratitude to Bro. Samuel
our Dean of studies and Bro. James the superior at C.R. Bal ar pa tn a ,
their efforts,
for the
frequent visits, guidance and over all arrang nent •.
village life experience.
”How good and how pleasant it
is when brothers dwell in nr.:
Wc could always experience this feelings of the
when Bro.
fc
psalmist expccially-
George our Rector came and spent a day with us.
Our sincere
thanks for his brotherly love and keen interest on our health during c:
stay in the far remote village of Thai-wadi..
Bro. Herbert our spiritual animator was always with us tb.rHu too made a visit to us,
,-ith the fruit of his hard la
out of his love and concern towards us.
’ o are always'grateful to hi: .
his prayers.
- 3-2 ’••'C cannot forget the great help
and benefactors from the locality.
by come good iricn:
rendered
On behalf of the scholastics of tiiv
Franciscan Brothers, I t/iank Rev. Fr. Emmanuel Paratliazan the vicar oi
Daddagajanur who gave us the accomo dation, and t-’O necessary gio. tu.?. c...
our work in the- village.
He was often coming to our place to ctlob;
Holy Mass for us.
We are indebted to the sisters of the- Assisi Karundnilnya at
Budhikctte, they have been helping us with sisterly concern, they were
necessary things especially water.
providing uc ”.ith
Our special t . - -
to Sr. Joan the superior and the other members of the co? unity.
Rev. Father Sebastian vicar of the Thalavadi Parish ir a .a;
courage.
Ho too has given us the necessary guidance to visit the vtl2 ■ ..
He had given us the spirit to proceed to the farthest and beautiful v?
ages where ho and our pioneers worked.
We thank him in a very spcci ’1
manner.
Duo to the sudden change, some of our Brothers wore sick for f
days.
But the Assisi Hospital Sisters helped them to regain their hoalt.’
Wo remember and
thank them all, especially Sr. Icema the superior
Sr. Surtha the
doctor of their Hospital.
Our grateful thoughts arc also to
ind
the Ursulain Sisters
anur who visited us and helped us in various ways.
Their c.tronu -ur. cf
for the uplift of the destitute children arc worth rorjoiabcrj ng.
Brothers taught their boarders craft and mucic.
t '!■■?„i
Our
Our sincere t.mnks t
1
Teresa the superior and other members of their com .’.unity.
The help which arc rendered by our Br there, Bros. Solved' .-,
Their frequent visit tc ou?
Francis, Joy and Lazor are praise worthy.
place and their visit along with our groups in the villages were a gre c
help.
Wo thank them in a very special way.
The short visit of Bro. Stanislaus and Peter Joseph w c r.”1.•
encouraging to us.
We experience their brotherly love and concern
we were away fr-m the community.
:
v>e thank them too.
Bra. Thomas the seminarian at Gajnur, Balraj the social v-x z
school teachers, head masters, doctors and directors of MYRADA have- alhelped us and guided us by giving enough informations
life, health and hygiene ;f the villages.
about the cducati
”0 remember and th-nk t.’iu
all
.an a very special manner.
.■.nd finally I thank all the- sailor sch. lastics wh
month experience in the village.
did tnc-
I apwrcciato and congratulate all of
them in their co-oporation, love, concern, anti mutual uno. r t .an, in g.
ihough they were away from the coi.cninity,
they kept up the religious
n<
- isr !
decorum.
They have really succeeded in their new venture.
In a very special way, I thank the group leaders, Bros. Mathew T.'
Franky D1Souza, Walter and Albert J. in their initiative,co-operation and
organization.
I also thank Bros. Joseph K.V. and Tom Sebastian for prepar
ing the genuine report of the village life
experience of one month.
I . ci
mire these Brothers'offifioncy in management, planning and execution.
My
hearty congratulation to them.
I pray and implore the blessing of the Almighty God upon all
these people- and all their undertakings.
God Almighty for all the blessings
village.
And finally I praise and thank
showered upon us during our life in th.
We really experience God's providence everywhere and through all
the people.
PRAISED BE THE NAME OF GOD!
Bro. Aloysius, emsf.
On behalf of the Scholastics I whole heartedly thank Nov. Bro.
one
Aloysius our Assist. Rector who had been with us during our/month stay in
the. village.
Ho cared for us with
fatherly and motherly affection.
shared with us and made us feel our brotherhood together.
He
On my own behalf
I thank him for the troubles he has undertaken for the completion of this
report.
He has also given to it 'a word of t .tanks’ on behalf of all of us.
I thank in a special manner Assistant General Rev. Brc. Pius fc?
having written
a forward
and Rev. Bro.
George T. V.
to it.
to this report.
I also thank Rev. Bro. Samuel
for their words of introduction and encouragement
I also thank Rev. Fr. Emmanuel and Rev. Fr. Sebastian who have
added to it their words of felicitations and blessings.
Lastly I cannot bjrt extent my heart felt thanks to the second
year Scholastics especially Bros. Mathew, Walter, Albert, Franky and To.i
for sparing their precious time to write tnis report.
My hea.rty con^r '
lations and felicitations to all the Brothers for making our life tog^thei
nt Budhikcttc very successful.
Thanks to each and all.
Secretary
Bro. Joseph K.V.
W WORLD HEALTH ORGANIZATION
FIFTY-NINTH WORLD HEALTH ASSEMBLY
A59/D1V/3
11 May 2006
Guide for delegates to the
World Health Assembly
DATE AND PLACE OF THE HEALTH ASSEMBLY
The Fifty-ninth World Health Assembly will open in Geneva on Monday, 22 May 2006, at
10:00; it will close on Saturday, 27 May 2006. The Health Assembly will be held in the Palais des
Nations, located near Place des Nations and Avenue de la Paix, and is most easily reached by the
entrance gate on Route de Pregny.
ARRIVAL IN GENEVA
Delegates, representatives or other participants travelling by air will arrive at Geneva Airport,
and those travelling by train at Geneva main station (Comavin). Hotel reservations and other
arrangements should be made well in advance. Taxis are available directly outside the airport and
station.
The Travel Officer, Mr Patrick Jorand, can be reached on his portable phone
(+41) (0)78 619 19 92.
WHO draws participants’ attention to the very strict entry requirements that apply in
Switzerland. Persons without a proper valid visa are not allowed to enter Switzerland. Participants
requiring an entry visa must obtain it from the Swiss Consulate or diplomatic mission in or for their
country of residence (or if they are travelling, in or for the country in which they are temporarily
residing). If they have any major difficulties, they should immediately get in touch (and at the latest
10 days before their planned date of departure) with SES/PSU/SOS at WHO headquarters
by fax (+41 22 791 48 20) or e-mail (Quinnh@who.int), indicating Att: Visas. Participants will be
required to provide the following information: name, given names, sex, date and place of birth (town,
country), nationality, national passport number, dates of issue and of expiry of passport, planned dates
of arrival and departure, flight numbers, business and private addresses in their country of residence
(or in the country in which they are residing temporarily if they are travelling).
Participants should note that any visa application made in several places will be rejected.
French entry' visas are required for certain nationalities to allow transit through French airports
en route to and from Geneva. Those participants wishing, upon arrival in Geneva, to cross the border
into France, must obtain visas in the country of residence before departure, as these are not obtainable
in Geneva.
A59/DI173
ACCESS TO THE PALAIS DES NATIONS FOR THE HEALTH ASSEMBLY
The Health Assembly will meet in the Assembly block of the Palais des Nations. The Assembly
block is conveniently reached by Doors 13 or 15. The plenary meetings will be held in the Assembly
Hall (Salle des Assemblies) which can be reached by stairway or elevator from Doors 13 or 15. The
two main committees of the Health Assembly will meet in separate conference rooms, Committee A in
Conference Room XVIII and Committee B in Conference Room XVII. Both rooms are located on the
first floor of E Building (“Batiment E”). Smoking is not allowed at the Health Assembly.
CREDENTIALS
The credentials of delegates should be communicated to WHO in Geneva by 12 May 2006.
Such credentials shall be issued by the Head of State, Minister for Foreign Affairs, Minister of Health,
or other appropriate authority. Member States shall be represented at the Health Assembly by not more
than three delegates; alternates and advisers may accompany delegates.
REGISTRATION
In view of security measures at the Palais des Nations, the Registration Desk will be set up at
WHO headquarters to issue badges for entry into the Palais des Nations to delegates and other
participants.
Delegates and other participants will be able to register and receive their badges before the
opening of the Health Assembly. The Registration Desk will be open on Friday, 19 May, on Sunday,
21 May between 10:00 and 17:00, and on Monday, 22 May from 07:30. On 19 to 22 May, the
Registration Desk will be set up in front of the Executive Board room; from 23 to 27 May it will be on
the eighth floor in front of Salle G from 08:00 until 17:00. Delegations whose credentials have not
been communicated to WHO before the opening should deposit them at the Registration Desk. Please
note that only those individuals whose names appear on a valid credential will be issued with a
Member State badge. Access to the Palais des Nations and the meeting rooms will be restricted
to persons wearing badges.
After registration, a shuttle service will be available to take delegates from WHO to the Palais.
INQUIRY OFFICE
The Inquiry Office is located in the hall between Doors 13 and 15 (ext. 76556). It provides
guidance on a range of matters of interest to participants, and will direct them to other services such as
travel, mail, finance and communications. Personal mail can also be collected there. Lost property may
be turned in or claimed at this office.
LIST OF DELEGATES
A provisional list of delegates and other participants (document A59/D1V/1) will be distributed
at the beginning of the Health Assembly. This list will be issued on the basis of the credentials
2
A59/DIV/3
received by the Secretariat up to 14:00 on Sunday, 21 May. A revised list will be issued later as part of
the normal document distribution. In the event of any official change in delegation membership,
delegations are kindly requested to notify the Inquiry Office in writing on form WHO23 WHA which
is distributed with the list. The form should be signed by the chief delegate.
ARRANGEMENTS FOR CONDUCT OF DISCUSSION IN PLENARY MEETINGS
In 1997, the Health Assembly approved arrangements for the conduct of the general discussion
in plenary meetings which have the following implications for the Fifty-ninth World Health
Assembly:
• delegates are requested to limit to five minutes their statements in such discussions;
• delegates wishing to do so may submit prepared statements of not more than 600 words for
inclusion in the verbatim records of the plenary meetings;
• statements should focus on the theme of “Working together for health”.
Delegates wishing to have their name placed on the list of speakers for the general discussion
should notify the Department for Governing Bodies and External Relations (fax +41 22 791 41 73).
Delegates may opt for group or regional statements, in lieu of individual statements.
Copies of statements to be made in the general discussion should be submitted to the Office of
the Assistant to the Secretary of the Assembly (Room A.656) by the morning of Monday, 22 May
2006.
INTERVENTIONS OF DELEGATES IN COMMITTEE A AND COMMITTEE B
Delegates wishing to have their name placed on the list of speakers in Committee A or
Committee B, or to have draft resolutions distributed, should contact the Secretary or Co-Secretaries
of the Committee concerned (shown below).
Committee A: Secretary:
Co-Secretary:
Dr M. Islam
Dr J. Zupan
office E.1066, tel. 77155/77156
office E.1066, tel. 77157/77158
Committee B: Secretary:
Co-Secretary
Dr S. Hoick
Mrs A. Van Hulle
office E.3016, tel. 77356/77357
office E.3016, tel. 77358/77359
CONTACT WITH WHO SECRETARIAT
A telephone directory for WHO headquarters is available at the documents desk. It also contains
the structure of the Secretariat at headquarters.
3
A59/DIV/3
NONGOVERNMENTAL ORGANIZATIONS: LIAISON OFFICE
A liaison office is set up in room A.265 to facilitate the participation of nongovernmental
organizations in the Health Assembly. The document “Practical information for delegates of
nongovernmental organizations in official relations with the World Health Organization”, available on
the web site www.who.int/civilsociety, contains useful information.
Room A.817 will be available for use by nongovernmental organizations on a first-come, firstserved basis during the Health Assembly. It will be equipped with paper, computers, printers,
telephones (for local calls) and selected WHO documents and general information materials. The
computers can be used for word processing and accessing the Internet. Photocopying facilities will
also be available, free of charge for limited numbers of copies. The room will be open from 08:30 to
18:30.
Nongovernmental organizations in official relations with WHO may participate, without right of
vote, in the Health Assembly. Seating in the plenary has been reserved in the galleries on the fifth
floor, which may be reached by using the lifts close to Doors 13 and 15 respectively. For
Committees A and B seating has been reserved in the wings of the rooms. Each Committee has a
“speaker" seat for those organizations whose requests to speak have been accepted by the Chair.
PUBLIC TRANSPORT AND TAXIS
From Monday to Friday WHO can be reached by bus “8” which runs from Veyrier to Avenue
Appia, passing through Rive (town centre), Place Comavin (railway station) and Place des Nations
(Palais des Nations); at weekends this bus runs only as far as Avenue Appia. WHO can also be
reached by bus “F” which runs daily from Place Comavin to Ferney-Voltaire, France, with stops at
Place des Nations and Vy-des-Champs, next to the headquarters building. In addition, bus “5” runs
daily from Place Neuve to Grand-Saconnex, with stops at Place Comavin and Place des Nations, and
bus “28” runs from Jardin Botanique with stops at Appia and Vy-des-Champs for headquarters.
A tram service, tram “13”, is also available. It runs from Palettes to the Place des Nations,
passing by Comavin station, including at weekends.
Tickets must be purchased and validated before entering buses. Individual tickets are available
from vending machines at main bus stops. Electronic cards for multiple trips may be purchased from
the Naville kiosks in WHO headquarters and at the Palais des Nations, any newsagent in town bearing
the “TPG” sign, and at the main railway station (Comavin).
Geneva taxi drivers know the headquarters building as “OMS” (Avenue Appia).
There are taxi ranks in almost all main squares in Geneva and outside the Palais des Nations.
Taxis can be called by telephone by dialling the following numbers: 022 320 20 20, 022 320 22 02 and
022 331 41 33. Taxis can also be ordered through the usher on duty at the nearest door in the
Assembly block.
4
A59/DIV/3
CAR PARKS
Delegates’ cars bearing WHA stickers may park in areas reserved for the Health Assembly at
the Palais des Nations. Delegates may use car parks P3 and P5 (lower levels), near Doors 13 and 15,
which are reached through the Route de Pregny entrance. Car stickers can be obtained from the car
parking sticker desk at the Badges Office located behind the Reception Desk at WHO headquarters.
DELEGATES’ LOUNGE
Hall 14 near the Assembly Hall is available for the convenience of delegates.
RESTAURANT, CAFETERIA AND BAR
The restaurant on the eighth floor of the Assembly block is open from 12:00 to 14:30 from
Monday to Friday (ext. 73588 for reservations). The restaurant can organize private receptions
(cocktail parties) and luncheons for a minimum of 25 participants. These services can also be provided
on Saturdays or Sundays. Arrangements for dinners should be discussed with DSR/UN (ext. 73588).
The cafeteria, which is on the ground floor of the Assembly block, and to which there is direct
access by Lift 29, is open from 08:15 to 16:45, Monday to Friday, hot meals being served from 11:30
to 14:00.
The snack bar in the hall between Doors 13 and 15 is open from 07:30 to 19:00 or until the close
of meetings, and on Saturday mornings. It should be noted that this area has been reserved for nonsmokers.
The Delegates’ Bar, adjacent to Conference Room VII on the third floor, is open from 08:30 to
16:45, Monday to Friday, and also serves snacks. (This bar will be closed on Thursday, 25 May.)
The Bar du Serpent, located on the first floor of E Building, is open from 09:00 to 17:30
Monday to Friday and on Saturday until 12:30 or until the close of meetings; it also serves
sandwiches.
Delegates and other participants in the Assembly may also use the restaurant and cafeteria at
WHO.
RESERVATION OF ROOMS FOR PRIVATE MEETINGS
Requests by delegates for reservation of conference rooms at the Palais des Nations for private
meetings may be addressed to the Conference Services at WF1O (Rooms 2044 and 2046
ext. 14004/14007) before the opening of the Health Assembly, or to the Room Reservation Service,
Room A.637, sixth floor, Palais des Nations (Lift 15), from 20 May onward (except on Sunday,
21 May).
5
A59/DH73
ARRANGEMENTS FOR RECEPTIONS AT WHO
The WHO restaurant can organize receptions (cocktail parties) and luncheons; arrangements can
be made by contacting W'HO headquarters, extension 14090/14007 (Room 2046). In order to avoid
overlapping, delegations intending to arrange receptions are urged to consult the Office of the
Director-General.
NEWS STAND
Newspapers, magazines, books, postcards and other items are on sale at the news stand in the
hall between Doors 13 and 15. It is open Monday to Friday from 08:00 to 13:00 and from 14:00 to
17:15 and on Saturday from 08:00 to 12:00. (The main kiosk is in the hall near Door 6.)
POST OFFICE
The post office, located near Door 6, is open from 08:30 to 17:00 Monday to Friday. It provides
normal sendees including faxes and monetary operations such as giro payments, postal or money
orders. There is another post office at WHO headquarters.
Delegates who wish to stamp their mail with United Nations Postal Administration stamps
should apply to the office of that Administration, which is in the entrance hail near Door 6.
DELEGATES’ MAIL
Correspondence addressed to delegates c/o WHO, 1211 Geneva 27, can be collected from the
Inquiry Office.
PERSONAL SECURITY
Geneva can be regarded as a safe city with a low rate of violent crime. However, pickpocketing
and purse or cell-phone snatching do occur in the vicinity of train and bus stations, airports and in
some public parks.
Do not leave anything on car seats. Doing so attracts the attention of thieves. Never leave bags
containing money, airline tickets, credit cards or passports in a parked car. Thefts frequently occur as a
result of this.
6
A59/DIV/3
Emergency numbers are:
• police 117
• ambulance 144
• fire 118
• roadside assistance 140
• at UNOG: 729200
If you face a security related emergency or have any particular question concerning your
security' while in Geneva, please contact WHO security office/duty officer telephone number:
+41(0)22.791.11.17
Security screening at UNOG has increased for both vehicles and pedestrians seeking access to
the Palais des Nations and to the conference rooms area. Please come prepared with required
proof of identity and accreditation badge, in order to facilitate your entry into the Health
Assembly area..
You may expect delays and extra screening procedures before entering Building A/Health
Assembly conference rooms area on Tuesday, May 23, 2006.
TELEPHONES
1.
Calls inside the Palais des Nations
(a)
(b)
(c)
(d)
2.
Lift the receiver and wait for the dialling tone;
Dial the required number;
A succession of long slow buzzes indicates that the number is ringing;
A succession of short rapid buzzes indicates that the number is engaged.
Calls from the Palais des Nations to WHO
EITHER
(a)
(b)
(c)
Lift the receiver and wait for the
dialling tone;
Dial 62;
Dial the 5-digit extension required
(see WHO telephone directory).
OR
(a)
(b)
(c)
Lift the receiver and wait for the
dialling tone;
Dial 0 and wait for the second
dialling tone;
Dial 022-79 followed
immediately by the 5-digit
extension required in WHO.
If the extension number is not known, dial the WHO switchboard number (62-99 or 62-11111).
3.
Local calls within the Geneva area
(a)
(b)
Lift the receiver and wait for the inside dialling tone;
Dial 0 and wait for the outside dialling tone;
A59/D1V/3
(c)
4.
Dial 022 and the required number within the Geneva area.
Calls within Switzerland and international calls
Calls within Switzerland and international calls can be made at any time with most common
credit cards or with a Taxcard from telephone booths located as follows:
Assembly block: near Door 15 - one telephone booth in front of “Cafe de la Presse” - ground
floor, near Door 21 - ground floor
E Building: near Lifts 42A, 42B, 43A and 43B - one telephone booth on each of the 3rd, 4th,
and 6th floors near Door 41 - 2nd floor - near Salle XVII - 2nd floor
Pregny Building: New Security Office - ground floor
International codes and rates can be obtained by calling 1159
Please note that the Taxcards can be purchased at the following places:
Assembly block: Naville kiosk or Post office near Door 6
Naville kiosk between Doors 13 and 15
E Building: Naville kiosk near Salle XVI1 - 2nd floor
All charges for calls within Switzerland and international calls requested by delegations must be
borne by the delegations concerned.
REIMBURSEMENT OF AIR TICKETS AND RESERVATIONS FOR RETURN
JOURNEY
Delegates of least developed countries entitled to reimbursement of their air tickets are
requested to apply to the Travel Office (A.239), near Door 13. Tickets must be presented before
reimbursement can be made.
Delegates may reconfirm their return flights at the Carlson Wagonlit Travel Service office
(A.237) near Door 13. Opening hours are 09:00 to 17:00 Monday to Friday and 09:00 to 12:00 on
Saturday.
BANK
The branch of the UBS near Door 6 is open from 08:30 to 16:30 from Monday to Friday. A cash
desk located near Door 41 is open from 08:30 to 12:30 and 13:30 to 16:30 from Monday to Friday.
8
A 5 9/DI V/3
MEDICAL SERVICE
A nurse will be on duty for first-aid care in the Palais des Nations Infirmary located in the
E Building on the 3rd Floor (tel: 022 917 50 09). If necessary, the nurse will refer delegates to
appropriate facilities in Geneva or to the WHO Medical Service at headquarters (tel. 022 791 3040).
Delegates requiring urgent medical attention when they are not in the conference buildings are
advised to contact the “Service d’urgence de 1’Association des Medecins de Geneve”
(tel. 022 322 20 20 or 144 for ambulance service).
WHO PUBLICATIONS
WHO Publications can be purchased at the WHO Press sales counter located between doors 13
and 15 at the Palais des Nations and also at the WHO Bookshop located at headquarters. A 50%
discount is granted to delegates.
Delegates wishing to discuss free dissemination of WHO publications in their country can
contact Nirs Maryvonne Grisetti, WHO Press, HQ building, office 4157, ext. 12481.
LIBRARY
The Library at WHO is situated on the ground floor near the Executive Board room and is open
from 08:30 to 17:00 from Monday to Friday (ext. 12062).
THE“CYBERCAFE”
Delegates are invited to visit the WHO Cybercafe, located at the Bar du Serpent in the
“E” Building. Workstations will be available, giving full access to the Internet and in particular to the
WHO web site (http://www.who.int). The Cybercafe will also be equipped with a wireless hotspot
allowing visitors to connect to the Internet with their own wireless-enabled hotebooks.
Another Cybercafe will also be available on the 8th floor of the “A” Building catering
exclusively for Health Assembly delegates.
DUTY-FREE SHOP AND PETROL CARDS
o
t
A duty-free shop opened by the Swiss authorities for the convenience of delegates, alternates
and advisers, and representatives of intergovernmental organizations duly accredited to the Health
Assembly, is situated at 27 Avenue de France - Centre Commercial Montbrillant - in the block
surrounding the UNHCR building near the Place des Nations. (Opening hours: Monday, 13:00 to
18:30; Tuesday to Friday, 09:30 to 12:30/13:00 to 18:30; Saturday, 09:30 to 13:30.) Accredited
delegates who wish to use the shop should complete form 14.65 available at the Inquiry Office and
have it validated. Right of access is granted personally to each delegate; it is not possible to be
represented by a driver or a colleague.
9
A59/DIV/3
Delegates who travel to Geneva by car may obtain a temporary duty-free petrol card by
completing form 15.55 also available at the Inquiry Office. Further instructions on the procedure are
available from the Inquiry Office.
10
- Media
RF_COM_H_59_SUDHA.pdf
Position: 2815 (3 views)