It is our great honour to introduce you to Adv. Eknath Awad. this page gives small introduction to works of him. but as we cant measure depth of an oceon from seashore this is as difficult to know about him from writings on this page.

Work Experience

 While student, I was associated with the movements like Dalit Panther, Student Federation of India. The issues for agitation were related to the development of the Marathwada region. The foremost important was the agitation for the renaming of University of Marathwada . As a student of class MA I was actively involved in the, agitation over the issue of increasing the amount of scholarship and agitation against the eradication of superstitions prevailed in the Mang and Dalit caste and tribal communities like Pardhi, Bhill, Warli and Katkari

In 1981 as a staff of Vidhayak Sansad I was actively involved in the Liberation of the bonded adivasi laborers of the Thane region The association with Manavlok gave me the experience of the planning and implementation of the social and developmental activities.

In 1983 as a Field officer with the CASA I worked at two levels of development and rehabilitation. My major involvement was with activities namely social education, social awakening and creation of consciousness among poor and marginalized, organization and mobilization of the poor, group formation, Mahila Mandals and developmental activities. The second area was to provide relief to disaster-affected people of earth quick and flood and natural calamities etc. I worked seven years with CASA as a Field officer for Marathwada and Western Maharashtra for various social groups of Maharashtra .

In 1985 during my association with CASA, I established Rural Development Center [RDC] at Dukdegaon with a vision of bringing just society Focus of RDC's work was both agitation and development. RDC implemented various projects namely Water Conservation, Health projects, Provision of safe drinking water along with the agitation against the swindling of money by the money lenders and high handedness of the prominent figures of the upper castes in rural areas.

In 1990 with few like-minded friends Campaign for Human Rights was born. The campaign was launched with the programs like, Walk -March for the issues of social bonded ness of labor, Unemployment, Potable water. The techniques used were Gheraos, Negotiations and discussions, demonstrations, fighting against injustice, Dharna and to coordinate with Govt. to resolve the issues of common concern

Besides this I had played a vital role in relief and rehabilitation of earthquake affected in Latur, Osmanabad and Gujarat

When the epidemic of Plague broke in Marathwada RDC played a role of Public Educator to fight against the disease. It campaigned in almost all the villages of Beed District to create awareness among the people and more so to free them from the fear of the disease.

Marathwada is a drought prone region under the clutches of drought. It is the part and parcel of my work to organized camps for drought affected, establishes common cattle camps. The other characteristics of the region are the migratory nature of the labor that migrates to western Maharashtra for search of Jobs. I with RDC and other networks work for the mitigation of the sufferings of the migratory labor and struggle for availing them work through EGS. To counteract the prevalence of dowry system RDC organizes the Samuhik Vivah. [Collective marriages]

Lot of my efforts goes into public awakening over the issues like conservation and preservation of natural resources like Forest, land, water, Gairan Land , labor. Many successful attempts are made to raise the issues with the representatives of the people in State Assembly for the legislative advocacy.

Awards

• Award of Honor presented by Khed.

• Mazdoor Union, Punjab (Reg.) on 20 September 94.

• Late Annnsaheb Kamatkar Award Vanchit Vikas Pune on July 7,95

• Lokshahir Annbhau Sathe Award, Kolhapur

• Dalit Mitra Award of Maharashtra Government.

• Chatrapati Shahu Award from Bhim Pukar Parbhani.

Caste system In Marathwada

Marathwada is socio, politically and culturally a backward region of Maharashtra State . Ruled by Nizam, it was under the awe of feudal system and big landlords. I was born in a “Mang” family in 1956. My village Dukdegaon of Majalgaon taluka which a part of backward district of Beed had 30 houses which consisted of Vanjara, Mang, Chambar, Maratha and Muslim Community. Majority houses were of Muslims. Poor Muslims and Marathas were subjected to the outrage of the moneylenders. At the time of my birth only five houses were of Mang caste and all of them were village servants ( as bonded laborers) doing duties assigned to them by then village administration and earning their livelihood . My father Dagdu was one amongst them and Bhagiratibai, my mother used to help him. My father was offered to goddess MARIAAEE so that he would worship the goddess and perform rituals as POTRAJ.

The only source for earning livelihood for my family was to perform duties assigned to MANG caste by the village administration and the collection of cash or kind doled out by the community. We were four members in our family, father, mother, sister Kalabai and me. Before my birth, Kalabai was married when she was a child. She was staying with her in-laws. During my childhood my parents would work by harvesting crops in addition to the odd jobs (as bonded laborers) assigned by the village administration. Coarse grain mixed with dirt, dust, and husk was given in lieu of this particular job. Through out the year Mang caste has to perform the duties as bonded laborers weaving and providing rope, cord, broom, disposal of cow-dung, giving cow-dung wash to the floor, cleaning, Informing deaths to the administration, cleaning bunds and washing clothes, sowing and crop protection. These jobs were assigned to Mang caste as per the traditional caste system.

Childhood and growing up ---

First baby girl born in our family was Kalabai. She was my elder sister. At the age of five she was married and she was staying with her in-laws in Ghagarwada village located in the hills. After her birth there was some gap. Thereafter a baby boy was born but died on eighth day. Since there was no issue for a long time in our family, my mother offered prayers to the Goddess ‘ Mariaaee' as my mother often used to tell me. As a result of her prayers, I was born. Exact date of birth is not known because our entire community was illiterate, under the tremendous influence of old beliefs and the pressure of slavery, therefore, there was no question of registration of my accurate date of birth.

For my school enrolment, my teacher entered my birth date as Jan 19 th 1956. This is now considered as the registered date of my birth. This was as per the convenience of the schoolteacher. After my birth, the time was favorable as sufficient work was provided by the village administration and sufficient food was received for the drudgework. My father purchased a sheep goat for me where I became busy in goat rearing. My father taught me in my childhood itself as to how to perform the duties assigned by the village administration and also to be in the good books of the superiors. Making use of this training in my childhood itself I have developed a skill of preparing rope and weaving bedstead etc. So for my parents I was realizing their dreams then by becoming a skilful Mang.

As I remember, my father told me to give up the work of performing rituals as a Potraj but my mother objected and insisted to remain and perform the same.

Oh No---- First marriage and then School

Due to the above reason my parents used to quarrel frequently. Once during the monsoon the Kundalika River was in full spate. Villagers could not cross the river. One of our guests from Pimparkheda village stayed with us. I was just eight years old. After the dinner my father had a long chat with the guest. My father informed proudly that our family had almost 25 percent share in the duties to be performed in the village.

Our guest recognized the importance and impressed he proposed his offer for his daughter to me. During the negotiations our guest as well as my father both enjoyed mutton party with drinks and country liquor. My marriage deal was just like horse-trading. My father demanded 11 (Nine yards) saris, 11 turbans, 4 measures of wheat, and 2 measures of Jowar, 2 measures of dal, Jaggery and bangles as dowry. My marriage was settled. I was then busy in goat rearing and performing my duties. I was married at the age of eight. My wife was just five years old. My father sold the sheep goat to raise money for my marriage. After the marriage my workload was reduced and I joined the school. My school was a cattle shed. Whenever there was a delay in releasing the cattle, the classes were organized in the temple of Hanuman . Whenever the classes were held in cattle shed, I had to sit away in isolation but whenever the school was the temple, I had to sit on the ground away from the other students. The schoolteacher climbed down once in a day to teach me. In case of any mistake he used to hit me with the stick in his hand. This is how I started my school education.

Education shapes my vision and me – I entered the Movements

On one hand I was attending school, on the other I was busy in performing my assigned duties as bonded labor based. My father had to work to repay the loan of my marriage, which cumulated with the interests. My father had to work as a laborer intermittently to earn wages. Father and mother were becoming old and I had to shoulder the responsibilities of our family in difficult circumstances. I had cleared the examination of first standard and stood second in the primary school of Chinchala village, which was under the control of Zillah Parishad. After completing my studies up to fourth standard. I was considered a more responsible person in our family. My father wished that I should continue my studies. Frequently my parents used to quarrel over this particular issue. Meanwhile I joined the school in Kuppa village 6 kms away from our village and got admission in the 5 th standard. At the same time my wife joined us. My father started visiting Kuppa, Chinchala, Telgaon, and Pusara and Lamantanda villages by rotation to perform rituals as Potraj and to collect alms. My father was the only earning member in our family. Resource less, I had to walk 6 kms to attend my school of course with an empty stomach. Many times I had no food during our long recess whereas my schoolmates were attending school after having breakfast, Stomach full they used to carry lunch boxes that they shared amongst themselves but I had no alternate except simply to watch and keep quiet sitting in isolation. Returning home in the evening, I would get a piece of Bhakar collected by my father as alms. Due to these circumstances, I was forced to neglect my studies and to concentrate more on my duties. As a result, I failed in seventh standard. But I had confidence to continue my studies and with determination I again concentrated my studies as well as on my jobs, successfully completed education up to the 7 th standard, but then I realized that to continue my studies in school of Kuppa village was beyond my means. Accompanied by my wife I went to Laul village. I took admission in 8 th standard in the Gajanan School of Laul village, 10 kms away from my village, despite the opposition from every member of my family. After seeking admission in this school I could get hostel accommodation and regular food. Though I had no capacity to pay fees of Rs. 30/- per year. I earned additional wages by cutting and providing firewood and by grinding and pounding of grains required for the school hostel. In our school hostel some of the schoolmates were from higher caste. While serving food the dalits students were required to sit separately. Drinking water was served from a distance. This is how with all kinds of suffering I passed the matriculation examination in 1974. During vocations, my wife Gayabai used to help me in rope making and to perform other duties.

I could not afford college education. Untouchablity and harassment of moneylenders was at its peak for which I opposed. In turn I had to face a strong opposition from the higher caste and moneylenders but without any fear I enrolled my name for Pre-University (First Year of college) in a college at Majalgaon where the movement of Dalit Panthers was gaining momentum. From the beginning my attitude was rebellious, as such I was attracted towards ‘ Dalit Panthers' I found it difficult to attend my college regularly as my mother was sick continuously, therefore returned to my village with my wife and started earning my livelihood as laborer by making and supplying leather and rope. I cleared my examination going to Majalgaon. Though I was in our village I was not working as bonded laborer, the villagers gradually started changing their views about me. During this period, first baby girl was born in my family. Aged father, sick mother and wife with kid, I had now more responsibilities on my shoulder. I was awarded scholarship of Rs. 30/- per month. I used to visit college just to collect the amount of my scholarship otherwise I had no connection with my college. Increasing injustice and outrage in the village was irritating, money swindled by the money lender was simply being watched by the villagers but every body was keeping tight lips, some of them were making efforts to oppose but without any support from the others The result of Pre-University examination was declared. I received Rs. 500/- towards the final payment of scholarships and purchased 3 sheep goats from the amount.

Thereafter, by selling one goat I secured admission for the first year B.A. in Balbhim College but continued my studies staying at home. During summer vacation, the election of group Gram Panchayat was announced. During the election campaign, I supported the candidates of communist party but they were not elected. The elected group refused to issue certificate to me thus preventing me to provide an official proof of my caste. They started abusing me whenever I would meet them in my village. However, I managed to obtain a certificate for which I had to struggle hard. In my college at Beed, I was awarded a scholarship of Rs. 70/- per month. 50 percent of the amount received was sent to my family for their livelihood and the balance amount was used for my daily food consisting of hybrid jowar roti and a thick paste of Gram Dal. My mother was seriously ill and she died when I was studying in college. After completing the last rites I appeared for examination. After the death of my mother on the third day itself I cleared the exam of first year B.A. Now we were only four members in our family, my father, wife, my daughter and myself. During the vacation I earned my wages and helped my family. Nothing happened much during this period but I was on the forefront of all agitations.

After completing the B.A. Examination I sought admission for M.A. in Swami Ramanand Tirth College at Ambajogai. This was the period of unrest in Marathwada for the renaming of the Marathwada University with the renowned Social reformer namely Dr. Babasaheb Ambedkar. I joined. My villagers thought that this was the right opportunity for me to demonstrate my qualities. Those who were against this agitation started threatening me to kill so that they could take revenge because I have been working against the moneylenders and village head, which were deadly against this agitation. Hanuman temple was the place where the villagers decided to take oath with firm determination to fight against the Dalits. While taking oath they took handful to jowar to demonstrate their determination and unity to fight against Dalits.

While studying for first year of MA one of my friends told me that to get job is easy after the degree in Social Work. I decided to discontinue my regular studies for M.A. and applied for admission for MSW. I was called for an interview. My interview was successful. During my interview, seeing me in untidy and torn clothes I was told that it may not be possible for me to continue studies in the college. The Director of the institute informed me to pay Rs. 750/- towards the fees for this course I discussed everything in detail with my brother-in-law. He could pay only Rs. 400/- my cousin brother also contributed but the total amount collected was not sufficient to meet the requirement. I then cut and sold the Neem tree in front of my house. During this period while studying I had continuous tussle with big guns of my village. Not helpless but I had to bear. In this situation, I somehow completed my MSW.

My friends made arrangements for two times meals from the hostel of Baburao Bharaskar even though the arrangements were against the rules of hostel. The college provided three rooms to poor students where I stayed with many other poor

While studying MSW and simultaneously completing terms for M.A I was in financial crisis as I was not eligible for the scholarship as I was also appearing for MA Once again I was facing the financial crisis, and was caught up in the vicious circle. I agitated against this policy of the college that any student who is keeping regular terms for MA. simultaneously and preparing for MSW is not eligible for the scholarship. I was recognized as a leader. I won the battle and was then eligible for scholarship along with others. Part of the amount received was sent to my family of their livelihood and utilized the balance for my self. I completed MSW successfully.

After completing MSW I thought I would get a job. Some of my classmates were working in tribal areas of Vasai Taluka of Thane District. They told me that I could get job of my liking in one of the NGO's with Rs. 600/- per month as the honorarium. Considering my psychological and family needs, I accepted the job. Many times I had to stay alone leaving my wife at my native village. I started working the benefit of tribal like Varli, Katkari, Koli, Agree, Vaiti and Dalits. Varli, Katkari and Koli who were bonded laborers with Aagree Patils community. They were working with their masters since ages but wages earned were meager. Many other issues along with this particular issue were discussed at length, the implication explained to them. I organized Adivasi to fight against the issues like land grabbed by their masters, their harvested crops and profit earned by the corporation in the name of adivasi. With a forceful agitation and friction 500 bonded laborers were released from the clutches of their masters. During the period from 1981 to 1983 meetings, campaigns, marches etc, were organized. This was the beginning of the most opportune period for the adivasi. We cut the crop from the land grabbed by their masters and handed over the crop to the Adivasi This agitation spread in other tribal areas and taluka of Thane District like Vasai, Wada, Dahanu, Palghar and Shahapur. I accepted this challenge even though I had to manage without food many times. To protect the adivasi, an organization was established and many active workers were mobilized for this. This was achieved by taking a great risk of life. Due to the financial difficulties and the responsibility to look after the family, I handed over the charge of agitation to Mr. Vivek Pandit.

I joined the organization called ‘ Manavlok'. The job responsibilities of Manavlok were mostly of strategic planning where as my inborn qualities were of rebellion and as such I was not happy with this job.

Thereafter, I joined CASA organization as Field officer. While working with CASA, Dukdegaon was declared as my headquarters and started my activities throughout Maharashtra State . I spend my spare time meeting villagers and people and of course most of the time devoted for their awakening and awareness. This helped to break some of the age-old traditions; festivals like offering buffalo as oblation were discontinued.

‘Halkyas' were made free from the influence of the age-old superstition, social and religious out dated traditions. While working for CASA various activities were organized and implemented with the help of numerous social groups. The activities include social education, consciousness raising, organization and formation of sub groups, Mahila Mandals and many other developmental activities especially for women.

Formation of Rural Development Center (RDC)

I as a founder member established an organization called “ Rural Development Center ” at Dukdegaon with the help of handful of youths. Initially our social workers and activists faced lot of resentment from all corners, especially the tussle against the moneylender Mr. Prabhu Basde, a moneylender, charged interest at the rate of Rs. 25 per hundred per month which was exorbitant. Any one who is indebted was bitten and abused in case of delay in repayment. He used to grab the property or mortgage land. After the criminal case against him, the police department deported him from the three districts where he was operating. As a result some of the moneylenders stopped their business. The poor were saved from the injustice and outrage. The social workers were motivated to work with zeal, extra energy and enthusiasm.

With the help of aid and assistance received from CASA, public wells and roads were constructed, along with overall village development. Mahila Mandals, Youth groups, Water conservation, Strengthening organization and consolidation of active groups, etc. were the interventions used to stop exploitation of poor Dalits, Laborers, those who were in minority. Sincere efforts were made to help them exist with dignity. Due to the acute water scarcity in Pimparwada village, parents were reluctant to choose youths of these particular villages as a match for their daughters. The organization undertook and completed many projects for conservation of water and its management. Water is now available in plenty in these villages. The hills are green everywhere. Nalla bunding was carried out in the pastureland. Health projects were implemented to protect health and hygiene. Pre-primary schools, Anganwadis and provision of drinking water were some of activities initiated by the organization, which are continued till today.

Birth of Campaign For Human Rights (CHR)

While working for RDC and CASA It was realized that my efforts were not adequate as the masses, the vast majority in the other parts of Maharashtra State , whom I have not reached, is also subjected to outrage and sufferings. I thought that a well-planned agitation with a long-term strategy is required to cover large affected areas. 10 th Dec 1990 the movement known as ‘ Campaign for Human Rights' was born. The birth has a historical significance as the day is celebrated as ‘ International Human Rights Day'. On Dec 17 th 1990, in the presence of retired judge of Supreme Court Hon. Mr. P.N. Bhgavati volunteers took oath, We four friends started our mission Initially efforts were made to mobilize public opinion and to stop the tradition of caste based bonded labor. The people of higher caste used a weapon with their anger to boycott Dalits. The organization started growing because of the efforts made to handle the case of Abhang Londhe, which had widespread publicity all over Maharashtra and the other case of Padminibai Kamble of Pandarwadi village in Nilanga Taluka. CHR organized training and capacity building for the volunteers. It trained them in dealing with and functioning of the police department, existing laws pertaining to the landed property, various provisions made under Employment Guarantee Scheme and other rules and regulations. The training helped enhanced the confidence of the social activists. The entire Marathwada region was flanked and protected by these social workers. Some of the cases handled by these trained social workers are Human sacrifice of Rajendra Londhe, a case of bonded labor Raman Motewar, murder of Ambadas Savavne, Vasuk Kale / Vimal Kale victims of outrage, agitation over entry in the temple by Rajuchacha, Victimization of seasonal laborers engaged by Bhgavati Sugar Factory for cutting sugar canes, and case of Suman Mankar in Thane Dist. The agitation for the regularization of the land encroachment on 40 thousand acres of Gairan land by some of the agricultural laborers was a feather in the success of the campaign. It provided employment, facility of drinking water. The CHR made efforts to protect the seasonable nature of the laborers engaged for cutting sugar cane. The organization arranged march, dharma, fast, Gheraos, campaign, group meetings, public meetings and training camps to build and to enhance capacity of the masses to fight for their rights not only in Maharashtra state but in other states like Karnataka and Andhra Pradesh.

Latur Earthquake in 1993 spread darkness all over Maharashtra . As a member of the Coordination Committee for Relief, RDC and I worked to remove dead bodies from debris, providing shelter and psychological support and essential commodities to the affected and their rehabilitation. Such efforts were made to assist them.

Today the organization is working on important issue like the Gairan Land , Forest Land , Dalit Atrocity and Sustainable livelihood Women Right, Child Right. The organization is working for mass mobilization as well as advocacy. The RDC's contribution is well acknowledged in Maharashtra and the Peoples representatives also cooperate in raising questions in Parliament and in State Assembly. I held important positions in all these campaigns

•  The recent campaign of Jamin Adhikar Andolan of 2001 of which RDC is founder and I chair the campaign, is working on the Gairan Land issue that is Dalit livelihood issue.

•  Bal Hakka Abhiyan is working for Child rights and education of which I am president.

•  I am also E.C. member of NAFRE – Delhi

•  E.C. Member of National Dalit Human Right and Settler of Child Right Foundation Delhi

Clarifications of some of the words used in CV

MANG: According to the Varna System Mang is considered as the lowest caste. In the villages their houses were away from the houses of others – the prominent – castes. They were treated as village servants by the village's administration and they were supposed to render services to the other higher castes. They were compelled to perform such duties with force, otherwise they were threaten. In the rural areas of Maharashtra the Mang – Male, Female and Children (the entire Mang family as a whole) were playing important role while carrying out day to day duties, the seasonal agricultural operations and other duties assigned to them by the village administration out of 12 Balutedar

[Village public servants] Mang is considered as very important with their status. The selected houses or villages were allotted to each Mang from amongst the prominent families of the village. This tradition once, set is continued from generation to generation.

The duties assigned are as noted below:

Mang (Male Member): Agricultural day to day and the seasonal operation like sowing seeds, use of fertilizers and manure, sort out seeds providing fence, collection and stacking of fodder, preparing pile of grains, trading or biting the crop ready for the harvesting. To provide brooms, applying cow-dung manure in the fields.

To take cattle for grazing, provide fodder, on the day of cattle's festival to take bulls of the master in procession and to drive the decorated bulls, provide rope, leather, cord, whip and to remove skin of the dead animals.

To provide firewood for all the festivals, blow flute on the various festivals and on the auspicious day when his master is to be respected and honored Grinding and pounding of grains whenever required.

To provide information of deaths in the village to provide fire wood to burn the dead bodies

Mang (Female) Cleaning of cowsheds, cow-dung and to collect and to throw all waste material on dunghill, early morning around 5 hour. Preparation of cakes from cow-dung, plastering walls, floors with cow-dung water. Grinding and pounding chilies after cleaning chilies and seeds. Washing clothes, cleaning the gutters, to attend and to conduct deliveries as the traditional birth attendant clean swatting belts and clothes daily bath to new- born babies.

Mang (Children) To take cattle for grazing, be responsible as cowherd, all other odd jobs and when required to be performed as assigned by the master.

POTRAJ: He is the one who takes birth in Mang community and is offered (immediately after birth) in worship to Goddess ‘ Mariaaee'. He will grow long hairs and many strands are formed. He is not supposed to have regular hair cut. His forehead is covered with red and turmeric power. He will wear the Beed furnished shirt and pant. Some of them wear a skirt made out of rags and they are considered as messenger of the Goddess

‘ Mariaaee'.

He will go round in the Villages allotted to him. In the village he will go from house to house and singing the traditional religious poetic compositions and prolonged utterance. He will wear a small belt around his legs while singing he also dance.

In case any one is sick in the house, he will suggest some remedial measures to the family, which is nothing, but to offer something to the goddess to praise her as the sickness is interpreted as a result of the curse of goddess. This is purely a superstition He will have a long whip in his hand and he will have vigorous stroke of it on his back.

At the end he will play his small musical instrument name Halagi and will go round to collect the alms – some times it is given in cash or kind or both.

Mang in Karnada Language means Lakshmee – the Goddess

Mariaaee in Tamil language means rain. The Goddess, pursue the god of rain for a rainfall so that cultivators will have good crops.