Professional Documents
Culture Documents
Eric Patry*
_____________________
* Research Assistant, Institute for Business Ethics, University of St. Gallen, Guisanstr. 11, 9010
St. Gallen, Switzerland. <eric.patry@unisg.ch>
1 For helpful comments on this article, the author would like to thank Rachna Walia Talwar, IEP
Paris.
26 Social Change : June 2005
They are valid cross-culturally, but still individuals and cultures pursue
them in radically different ways. For Sen, there is no hierarchy between
different capabilities. Accordingly, dimensions of human development 'do
not derive from nor divide up an idea about what the good life is' (Alkire
2002b: 186). They are a framework within which values are constructed.
To adapt the dimensions for this research, some slight changes had to be
introduced. The dimensions used and their definitions are as follows:
• Life: Its maintenance and transmission – health and safety.
• Knowledge: Knowing reality.
• Relationships: Various forms of harmony and association
between and among individuals and groups of persons, living in
peace with each other.
• Meaningful work: Transform the natural world by using realities,
beginning with a person's own bodily self, in order to express
meanings and serve purposes.
• Recreation and aesthetic experiences: Meaningful use of spare
time. Relaxation, resting, entertainment, etc. Appreciate beauty
and whatever intensely engages our capacities to know and feel.
• Self-integration, inner peace and happiness: The harmony of
one's inner feelings with one's judgements and decisions is inner
peace.
• Self-expression: The harmony between one's judgements,
decisions and behaviour – or the consistency between the self
and its expression.
• Environment: Appreciate and preserve natural surroundings
(animals and plants/landscapes).
discussions, the interviewer should enquire whether there were any impacts
related to these dimensions. Maybe that kind of impact was forgotten or
omitted because people just did not think of it or it was presumed to be of
no interest. The aim is to identify all valued influences of the NGO. So it
should be asked: 'And in the dimension of life, knowledge, etc., did you
notice any valuable impact of the NGO?' To a great extent, the interviewed
persons were motivated to define the exact meaning of the dimensions on
their own. With this way of questioning, a lot of highly appreciated impacts
were found which would not have been considered in a purely open way of
conducting the interview.
Having identified a wide set of impacts, Alkire proposes to separate
relatively trivial impacts from central ones (Alkire 2002a: 226). So at the
end of every discussion, the noticed impacts are repeated and the persons
are asked to rank them: 'Which impact is most important? Which is
second?' etc.
In order to analyse the results properly, the interviewer should categorise
the mentioned valuable impacts into the dimensions of human
development. This is very difficult as a lot of statements touch two or more
dimensions at the same time. This shows that categorisations are not always
obvious. But still, roughly, the following questions should be answered.
Which dimension of human development is most influenced by the NGO?
Which kind of impact do beneficiaries consider most important?
The next part of this paper is dedicated to a case study of the NGO, Society
for Social Uplift Through Rural Action (SUTRA).
1
30 Social Change : June 2005
Marriage
Despite diversity, there exists a common culture among Himachali people.
The vast majority are Hindus. Generally, parents arrange the marriages of
their children. High-caste people marry within their own caste. Divorce
exists, especially in lower castes. The occasion of a girl child's birth is not
celebrated with great joy, whereas the arrival of a son is a great occasion in
the village. This is mainly due to culturally rooted gender bias, but the duty
of the girl's parents to spend high amounts of money for the marriage of
their daughter is also an important factor.
SUTRA holds the belief that achieving these constitutional goals conditions
the collective empowerment of the people. Empowered people, in turn, are
enabled to actually reach goals they value.
Alkire considers 'empowerment' as a synonym to Sen's conception of
'agency achievement' (Alkire 2002a: 131), which 'refers to the person's
success in the pursuit of the totality of her considered goals and objectives'
(Alkire 2002a: 129). Obviously, here too, similarity to the capability
approach can be observed.
'To create such collective empowerment, we need: People's
capacities should be built up so that they collectively can take
decisions and take control over their lives.' (SUTRA 2003: II)
In this context, the term 'capacity' is used synonymously with Sen's
'capability'. SUTRA wants to create and expand people's freedom to
promote or achieve collective decisions and thus give control over their
lives to the people. This necessity of the use of democratic principles as base
for decision-making is also covered by Sen's approach.
31 Social Change : June 2005
Local self-governance
'SUTRA is primarily involved in capacity building of village
groups, especially of women and men from weaker sections,
adolescent girls and boys... To build up capacities of these
groups/collectives, SUTRA regularly organises training programs
at its HQ and undertakes continuous follow-up by organising
monthly, fortnightly meetings at village/cluster levels.' (SUTRA
2003: III)
SUTRA attends village meetings, which are held on a monthly basis. The
objective of these meetings is the initiation of processes to bridge the gap
between the local self-governance bodies and the people (SUTRA 2001:
1). People should be empowered, so as to participate effectively in local
politics. Geographical distance and lung power/social status hinder
especially the poor and women from effectively taking part in these
meetings where important decisions are taken. SUTRA's intervention is
achieved by means of teaching, better access to information (such as
relevant laws and articles of the Constitution) and skill-building. SUTRA is
mainly trying to expand the political freedoms of participants in such
meetings.
Micro credit
For SUTRA, economic independence is a prerequisite for women
empowerment. It aims to achieve this through its micro-credit programme.
32 Social Change : June 2005
These loans are given by a group to one of its own members and it is
decided democratically who is most in need.
The NGO also runs a programme of external credit assistance in order to
give loans for bigger investments. Most of these loans were used to
purchase cattle or to start a small daily-needs shop. This enables women to
earn a regular income and at the same time, to raise their self-esteem and
their relative position within the family.
SUTRA's philosophy of facilitating access to economic resources is
important for women to be successful in the pursuit of goals they value
(empowerment). The fact that the collective effort has the capability to
directly help a member of its group can be seen as positive step towards
their own financial freedom. Women feel better as they know that they are
not completely dependent on someone else.
The statements are not literal quotations of the interviews. Rather, they are
to be seen as accurate, representative phrases which summarise the noticed
impacts in a compact manner.
Life
This dimension was very difficult to explain to the beneficiaries. Mostly, it
was defined as health and reproductive health.
Village group Kwer Kotla: Earlier, children were born at home
itself. Now, thanks to a SUTRA awareness camp, our children are
born in the hospital, which is better for everyone.
Satya: SUTRA provided us with information on health. I learned
that my own health is important, which wasn't my first priority.
Now I go to the hospital instead of hiding my illnesses and
diseases. During my menstruation, I was deprived of certain
dishes. SUTRA's information made me give to my daughters
whatever they want.
Village group Chail Dangary: We learned about the importance
of our body. Now we respect it and request other women to do
the same.
These examples of valued impacts show the stress SUTRA is laying on
dissemination of knowledge. The beneficiaries got information on health
from the NGO, which makes them aware of their own and others' health.
They also share their knowledge with others, which ensures sustainability.
Village group Kwer Kotla: Initiated by a SUTRA health training
camp, we discussed genital diseases in the group, which what we
couldn't before. It helps us a lot.
Here, SUTRA enabled the women to talk and express themselves about
health issues. These discussions show them that other women are suffering
from the same (tabooed) diseases and problems. With this, it is easier for
them to go to a doctor and express their problems to another person.
Village group Kwer Kotla: Thanks to SUTRA, we were uplifted
economically. We are less dependent on our husbands and we
can take decisions. Our husbands often used the money for
drinks, but now our children and we take a glass of milk
everyday. By this, we are all healthier.
34 Social Change : June 2005
This is a good example for the complex mechanisms at work and the
instrumental role of freedoms. Women got a loan through SUTRA
(freedom to have access to credit), which enabled them to start a business
and increase their earnings that they can use for own purposes without
asking their husbands (freedom over the use of earnings). Here, the money
was used for women's and their children's health (freedom to live a healthy
life).
Meena: I'm a widow without children. Thanks to a loan I was
able to buy a buffalo; I can now survive on my own.
Here too, loans caused an important impact. Being confronted with a
crucial and sudden change in her life situation, Meena was enabled to
survive and not suffer from hunger.
Manju: Earlier, I had meals after the other family members had
eaten. Sometimes, there was nothing left, I had to fast. Now I am
more self-confident and I eat before serving them.
Manju suffered from an unequal distribution of food within her family, a
form of invisible violence against women. Because of training camps on
gender issues and discussions within her village meeting, she became self-
confident and tackled this problem on her own.
Village group Bhali: During the discussions, we changed our
attitude towards hygiene. We introduced dustbins, ashtrays, told
the children not to spit and litter.
This is a display of the constructive role of political freedoms. The women
changed their values due to discussions within the village meeting towards
health issues.
SUTRA is indirectly improving the health of its beneficiaries not by
building hospitals or buying medicaments, but by empowering them. The
main means in this context is dissemination of information on
(reproductive) health issues, but loans and other factors are also crucial.
All in all, SUTRA has a valuable impact on the life dimension. Capabilities
are expanding. However, the interviewed beneficiaries did not rank the
influence in this domain as very important to them – maybe because, in
Himachal Pradesh, basic needs in this dimension are already fulfilled:
Relatively few people suffer from hunger or lack access to health services.
Still, SUTRA's impact is mainly concentrated on the distribution of health
in gender relations.
35 Social Change : June 2005
Knowledge
The questioned persons defined knowledge as information, education and
also know-how.
Village group Junti: In a SUTRA camp, we got information about
equality. Now we send our girls to school. Earlier, they were
teased.
Sunita: From SUTRA I got the information that I should register
my children in order to be enrolled in school. I will do it soon.
These are examples of how SUTRA has an impact on educational aspects
through dissemination of information. Both statements show that education
of children is seen as a valued end fostered by the NGO.
Village group Kwer Kotla: We learned a lot about maintaining
records, management, health, and the different government
departments.
Different types of knowledge are being influenced by SUTRA. Information
about health and government departments is disseminated directly, whereas
the increase in management know-how stems from their own experiences
and discussions about loans and their use at the village meetings or with
self-help groups.
Village group Chail Dangary: Our knowledge about financial
matters has increased. Our husbands are listening to us in this
field.
Janki: I had no knowledge of how to communicate; now I can go
to the panchayat and demand my rights. Now we are aware of our
rights.
Here, not only was the increase of knowledge itself valued, but its effect on
women's self-expression was appreciated. In inter-personal relations, an
informed person is better respected; for instance, couples discuss on equal
terms, as a result of which mutual profits are expected. Knowledge about
the functioning of the local self-governance system is crucial to SUTRA's
work. For Janki, not only knowledge about her political rights is important
but also its final effects on her self-expression capabilities.
Joint meeting, Dharampur: Our husbands used to stop us from
going to meetings or camps. Now, even they understand that they
can also profit from our knowledge we get there. We share it
together.
36 Social Change : June 2005
This is yet another instance of the mutual profit that knowledge can foster;
the women added that sharing information with their husbands also
enhanced their relationship and mutual respect.
Nirmala Sharma: I believed that sadhus (saints) can help women
to become pregnant. But from SUTRA I got information on
reproductive health, which showed that this couldn't be possible.
I'm able to question the myths related to religion.
Nirmala appreciates her increased ability to think critically about religion.
She was enabled by SUTRA to reflect rationally about traditions. In this
case, information on reproductive health led to this change in her mindset.
'Information is one main tool in the empowerment process' (SUTRA 2003:
1). Hence, for SUTRA it is mainly a means of achieving other ends. This is
reflected in impact analysis, too. The influence of increased knowledge on
other dimensions was valued more than the increase in knowledge itself (as
a human end). Nevertheless, the NGO fosters knowledge in its
beneficiaries directly through awareness camps and training programmes
and indirectly, for example, through discussions induced by the NGO.
Relationships
In the interviews, relations to different persons were mentioned:
Relationships with husband, family, village, the other sex and within the
group itself. Below, statements have been sorted out in this order:
Nirmala Sharma: I married very early; my husband snubbed me a
lot. But I got information from SUTRA; I spoke sensibly and was
more informed, so now he respects me.
Village group Junti: Now, our husbands trust us more, we don't
seek their permission for going to the camp and we can go
wherever we want to. Generally, we have a greater influence on
decision-making; there are more discussions.
There is a close link between an improved relationship of a married couple
and the self-expression capabilities of the wife. In the patriarchal Himachal
society, the husband usually exercises a big influence on the daily
freedoms of his wife. Mostly, relationship improves because of a social
uplift of the bride. Better information and own earnings endow them with
respectability. An important factor also is self-confidence, which is
obviously triggered by SUTRA's activities.
37 Social Change : June 2005
Meaningful work
For the questioned women, work takes place on the fields and with the
cattle, as well as within the household. But SUTRA's impact on the
dimension of work seems to be insignificant, as there were just a few such
statements.
Village group Chail Kathla: We have to work harder now, as we
have more cattle and less time because of the meetings.
Different groups and persons noticed and disapproved of this negative
impact. Attending meetings takes a lot of time which beneficiaries would
regularly need for other purposes. Furthermore, through micro-credit, the
women are empowered to buy more cattle or open shops but though this
increases their income, it results in a heavier workload. Yet, this impact
was never considered severe, for the positive impact outweighs it.
Village group Kwer Kotla: The workload within the house
remained the same, but our efficiency in dealing with other
people and monetary aspects has increased.
The increase in work efficiency resulted from knowledge gained so that, to
a degree, it helps save time.
Village group Junti: There is so much we do at home for the
children. Our husbands work outside. For a long time, they didn't
respect our work. Now they do.
There are close links to the dimension of relationships here. The increased
levels of confidence and knowledge in their wives have made husbands
recognise women's work in the household as equal to their own money-
earning activities.
39 Social Change : June 2005
Self-expression
SUTRA's impact is clearly most significant in this dimension. An
overwhelming majority of statements referred to influences which
increased the women's freedom to express themselves.
Village group Bhali: Now we can express our inner feelings
better, but we are also scared of its consequences. So still
sometimes we suppress our feelings.
Sunita: I would fight a lot with my husband and always cried out
loudly. Now, I have learned how to deal with the problem
tactfully, and can articulate my feelings constructively.
Sunita: Before the camp, I thought I was the only one with these
problems. Now, as I see that the others face the same problems, I
can speak openly in the group. They support me.
Satya: When two of my daughters lost their husbands and
became widows, I had nowhere to go for a year. In the group, I
can relax now and share my grief with others.
These examples show that SUTRA enhanced the freedom with which its
beneficiaries could express their feelings, which was very important for all
women.
Village group Chail Kathla: Earlier, our husbands ignored what
we said; now, it's possible to discuss sincerely with them.
Here, SUTRA increased the decision-making power of the women in
relation to their husbands.
Village group Chail Kathla: They never listened to us at the gram
panchayat. Now, as a group, we can get something for the whole
village. We can now make our point: A supporting wall was
made in the village and we also got a loan to build a house for the
needy ones in the village.
Village group Bhali: Now we are more vocal than before. There
was recognition at the panchayat, we got a hand pump and a
water storage tank for the village.
Village group Chail Dangary: The forest officials have closed the
forest and our personal lands don't produce the required amount
of fodder for our cattle. So we are dependent on expensive dry
42 Social Change : June 2005
Environment
SUTRA's influence in this dimension is not much. Nevertheless, some
statements showed that there was also a valued impact on the environment.
Village group Kwer Kotla: We spend time with nature for at least
eight hours per day. We are the conservators and protectors of the
forest. In the discussions, we have developed an attitude of joint
help: Now, we don't cut the trees while cutting fodder for our
cattle and goats. We also got our natural water well repaired. We
feel at one with the environment.
Again, this is an example of the constructive role of political freedom. The
discussions helped change the values that the beneficiaries placed on their
natural environment. This group even ranked this impact of SUTRA as the
most appreciated.
Village group Bhali: Now we maintain garbage cans and no
longer wash clothes near the hand pump.
Somanti: I brought a sacred peepal tree from a water workshop
that SUTRA enabled me to attend in Delhi. I planted it in my
village.
Overall, the statements show that protection of the natural environment is
important and that SUTRA could indirectly cause changes in the mindset of
women groups.
GENERAL OBSERVATIONS
During meetings and interviews, I could also make some observations
which emphasise some impacts, but also bring to light some new ones:
Generally, one can observe a deep friendship among the women. There is a
lot of laughter and discussion. They help each other, are
very confident. A drunkard who once disturbed a meeting was strongly
44 Social Change : June 2005
CONCLUSIONS
This NGO example demonstrates how the capability approach can work
in practice. In this case study, I showed the empirical results that the
method of assessing capability change proposed by Alkire can obtain.
The capability approach is reflected in SUTRA's philosophy and
activities. There is no doubt that SUTRA aims at expanding the
capability set of its beneficiaries. It concentrates on political freedoms,
participation and women's agency. These issues are all emphasised by
Amartya Sen. Empirical assessment of capability changes shows that
SUTRA is also successful in implementing its beliefs. The beneficiaries
noticed a wide range of valued impacts. It is enhancing their freedom to
do whatever they appreciate. Nobody has to define their needs
beforehand.
The interviews show that there is a range of impacts that are also broadly
valued. These are not limited to only one dimension; a valued impact
was noticed in every dimension. The statements show that its
work is highly appreciated and it is expanding crucially the capability
set of its beneficiaries. The dimension of self-expression is obviously
1
45 Social Change : June 2005
REFERENCES
Alkire, Sabina (2002a). Valuing freedoms, Sen 's capability approach and
poverty reduction. Oxford: Oxford University Press.
Alkire, Sabina (2002b). 'Dimensions of Human Development'. World
Development, XXX(2): 181-205.
Balokhra, Jag Mohan. 1999. The wonderland Himachal Pradesh. New
Delhi: H.G. Publication.
India Development Report. 2002. Delhi: Oxford University Press,
IIPS. 2002. National family health survey, India 1998-99. Mumbai:
International Institute for Population Sciences.
Sen, Amartya. 1999. Development as freedom. Oxford: Oxford University
Press.
SUTRA. 2001. Annual report 2000-2001.
SUTRA. 2003. Annual report 2002-2003.