ସଳିତାର ଆତ୍ମ ହତ୍ୟା

ସଳିତାର ଆତ୍ମ ହତ୍ୟା
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ଫୁଲର ଲତା, ନୟନରେ ବିକ୍ଷତା
କ୍ଷମତା ଆଗରେ ଉଲଙ୍ଗ ଲଳିତା
ପ୍ରେମ ନୁହେଁ ସେ ସମ୍ଭୋଗର ମନ 
ସିକାରନ୍ତି ମୋହର ସରଳ ହୃଦୟ

ବକ୍ଷ ଲୁଚୁନିଯା ମୁଣ୍ଡରେ ଦାରିଦ୍ର୍ୟତା
ପେଟ ଲୁଛୁନିତା ନାଭି ଭିତରେ କ୍ଷୁଦ୍ଧା
ପୋଛି ପାରୁନି କପାଳରେଯା ଲେଖା
ଉଲଗ୍ନ କରୁଛି ତୁମରି କୁତ୍ସିତ ଭୃଲତା

ନୟନ ନୁହେଁ ଅଜସ୍ର ସମ୍ଭୋଗି ବର୍ଚ୍ଛା
ବିନ୍ଧି ପାରିବିନି ତାଙ୍କ ପିପାସୁ ଅନିଦ୍ରା
ଧନ, ଶାସନ, ଆଇନ ହାତରେ ଯାହା
ଜାଳି ଦିଏଁ ନହେଉ କାହର ଏଲଳିତା

ଆସିଥିଲି କାମ ପାଇଁ ହେବି ବୋଲି ନେହୁରା
ଆସିଥିଲି ଭତ୍ତା ପାଇଁ ଲେଖାଇ ଦେବ ମୋନାଁ
ଜାଣିନଥିଲି ଆଖି ନୁହଁ ପେଟରେ ତୁମର ଘା
ଯୌବନ ନଆଶୁଣୁ ବାଧ୍ୟ ସଳିତାର ଆତ୍ମ ହତ୍ୟା

ଡୁଇଟି ଡେଭିଡ ଫିଲିପ
ଓକିଲ ଓ ସମାଜସେବକ
ଭବାନୀାଟଣା ୦୯/୦୩/୨୦୨୫
ଫୋନ୍ ୯୪୩୭୧୦୪୩୦୩

Abominated "mother"

Abominated "mother"
_______
Not all female are, Mother,
Time based role till performed,
Slays own children are called female hunter, 
Begets bloods without thinking blood is her's,
Shy not, a son can also be her bed partner,
Sensual son-in-law, jelos of her own daughter,
Abodes the pregnency being classical repenter,
Does not like to be pregnant now or ever,
Breast feeding is damed, body is mine why to offer,
Longs to be male, mother the counterpart role is danger,
Hides her gender, not to be treated as opposit partner,
Just as a person, doesn't belive Eve the one, created later,
Can't accept "abominated mother".

DWIT DAVID PHILIP 
Advocate and social worker
Bardpada, Bhawanipatna 
Kalahandi, 766001, 
9437104303
klddavid@rediffmail.com

ଥିଲେ ଯଥେଷ୍ଟ

ଥିଲେ ଯଥେଷ୍ଟ
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ନ ଗାଧୋଇ ଓଦା
ନ ଖାଇ ପେଟ ପୁରା
ନ ପିଇ ତୃପ୍ତି
ନ ଜଳି ତାତି 
ନ ହସି ଖୁସି
ନ କାନ୍ଦି ଲୁହ
ନ ବିନ୍ଧି ଶବ୍ଦ
ନ ଜାଣି ଆଗ
ନ ଚାହିଁ ଶେଷ
ନ ପଚାରି ହଁ
ନ ଗପି ଉପନ୍ୟାସ
ଏମିତି କାହିଁକି? ନାହିଁ ଉତ୍ତର।
କି ସମୁଦ୍ର
କି ସୀମାନ୍ତ
କି ରଙ୍ଗ
କି ଦଣ୍ଡ
କି ଉଚ୍ଚ
କି ନୀଚ୍ଚ 
ପ୍ରେମିକା ସହିତ ପ୍ରେମିକ,
ତୁମେ ଥିଲେ ଯଥେଷ୍ଟ।

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ୍
୨୪/୦୧/୨୦୨୫
ଭବାନୀପାଟଣା, କଳାହାଣ୍ଡି 

ଦୂର କିନ୍ତୁ ଅଗାଧ ପ୍ରବେଶ

ଦୂର କିନ୍ତୁ ଅଗାଧ ପ୍ରବେଶ
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ବାସନାର ପୀଡ଼ା କମିଲା ବେଳକୁ
ବଢ଼ାଉଛି ସ୍ୱର, ମୂର୍ଚ୍ଛନା, ଝଙ୍କାର
ବେତାର କାମନା ସ୍ୱରର ମାଦକ
ଗୁପ୍ତାଙ୍ଗ ସୁଆକୁ ଓଦା ଓ ଅମୃତ !

ସାରି, ଶୁଆ ଖେଳ, କିଏ ଅବଗତ
ଥଣ୍ଟରେ ପ୍ରକାଶ ଭାବ ଓ ଉଦ୍ରେକ
ଧମନୀ ଜାଣୁଛି ତା ଆନନ୍ଦ ମହତ୍ତ୍ଵ
କହିଲା ବେଳକୁ ମିଳୁନି  ସୁସବଦ !

ବେତାର ଭାବନା ଯଦି ଏତେ ଶକ୍ତ
ତାରର ଭାବନା କେତେ ଥିବ ଶକ୍ତ
ତରି ଯିବାକୁ ସମୁଦ୍ର ହେଉଛି ମନ
ଏ ଦିବା ସ୍ବପ୍ନ ହେବ କେମିତି ପୂର୍ଣ୍ଣ !

ଥଣ୍ଟକୁ ଥଣ୍ଟ ପକ୍ଷକୁ ପକ୍ଷ
ଲାଞ୍ଜ ପ୍ରସାରି କରନ୍ତି କଣ
ବ୍ୟାକୁଳ ହେବାକୁ ବିଲିନ
ବେତାର ହେଉନି ବାସ୍ତବ !

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ୍
ଜୟୀପୂର୍ ରୁ ଭବାନୀାଟଣା,
୨୪/୦୧/୨୦୨୫

ବସନ୍ତ ଫେରିଛି କଳା ରଙ୍ଗର

ବସନ୍ତ ଫେରିଛି କଳା ରଙ୍ଗର
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ଯୌବନ ଆସିଛି ଶୁଖା ଡାଳରେ
ଫୁଟେଇଛି ଫୁଲ ପୁରା ଗଛରେ
ଫଳିବ ଫଳ ଖତ ପାଣି ଦେଲେ
ଆଦର ପାଉଛି ସବୁରି ଆଖିରେ
ଫଳ ଖାଇବ ଭାଗ୍ୟରେ ଯୁଟିଲେ

ରାତିରେ କଳା ଆଉ ଗାଢ଼ ହେବ?
ଆଖିକୁ ସବୁ ସମାନ ଦେଖା ଜିବ?
ପାଖକୁ ଗଲେ ମହ ମହହିଁ ବାସିବ?
ଛୁଇଲେ ହୁଅନ୍ତା କେମିତି କିଏଯିବ?
ମେଘ ପାଖ ନମାଡୁ ଫୁଲ ଝଡିଜିବ।

ବସନ୍ତ ଫିରିଛିକି ଆଖିକୁ ମୋହର?
ଭାବୁଛି କଳା ମୋହିନୀ ତାନୟନ,
ହଳଦୀୟା ନାଲୀୟା ଲାଗୁନି ଭଲ,
ଗହମୀୟା ଡାଳକୁ କଳାର ବସନ୍ତ,
ବାଃରେ ବସନ୍ତ ଖାଇଲୁ ଏଇ ମନ!


କବିତା ଲେଖିବାକୁ ନାହି ମନ 
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କବିତା ଲେଖିବାକୁ ନାହି ମନ 
ଲେଖିବାକୁ କରିଲ ତୁମେ ବାଧ୍ୟ
କେଉଁଠୁ ଆରମ୍ଭ କେଉଁଠି ଶେଷ
ଥକି ଗଲିଣି ହୋଇ ରଚକ
ଥକୁନ ତୁମେ ପଢି ଚାଲିଛ।

କବିତା ସୃଜନ ଶକ୍ତିର ରମ୍ୟ କୌଶଳ
ଲେଖିବା କଷ୍ଟ ଓ ପରିଶ୍ରମ ଜମା ବୁଝୁନ
ସମୟ ଦେଲେ ହେଉଛି ସୃଜନ ସତ 
ପଢି ପଢ଼ି ଏବେ କେମିତି ତୁମେ ଥକୁଛ 

ତୁମେ ଟିକେ କବି ହୋଇ ଲେଖ 
ମୁଁ ଟିକେ ପଢେ ପାଠିକାର ସୃଜନ
ତଉଲିବା କିଏ କେତେ ପାରଙ୍ଗମ
ଝାଳ ନାଳ ହେଲୁ ନେବା ବିଶ୍ରାମ।

କବିତା ଲେଖିବାକୁ ନାହି ମନ

କବିତା ଲେଖିବାକୁ ନାହି ମନ 
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କବିତା ଲେଖିବାକୁ ନାହି ମନ 
ଲେଖିବାକୁ କରିଲ ତୁମେ ବାଧ୍ୟ
କେଉଁଠୁ ଆରମ୍ଭ କେଉଁଠି ଶେଷ
ଥକି ଗଲିଣି ହୋଇ ରଚକ
ଥକୁନ ତୁମେ ପଢି ଚାଲିଛ।

କବିତା ସୃଜନ ଶକ୍ତିର ରମ୍ୟ କୌଶଳ
ଲେଖିବା କଷ୍ଟ ଓ ପରିଶ୍ରମ ଜମା ବୁଝୁନ
ସମୟ ଦେଲେ ହେଉଛି ସୃଜନ ସତ 
ପଢି ପଢ଼ି ଏବେ କେମିତି ତୁମେ ଥକୁଛ 

ତୁମେ ଟିକେ କବି ହୋଇ ଲେଖ 
ମୁଁ ଟିକେ ପଢେ ପାଠିକାର ସୃଜନ
ତଉଲିବା କିଏ କେତେ ପାରଙ୍ଗମ
ଝାଳ ନାଳ ହେଲୁ ନେବା ବିଶ୍ରାମ।

୨୩/୦୧/୨୦୨୫
ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଭବାନୀାଟଣା, କଳାହାଣ୍ଡି

Midnight poem

Sartik Your response compelled me to write again 

 Midnight poem
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Midnight poem,
Expecting me to write again and again
Crafted with passion and dented time and again
Still expecting to go on,
Reading is easy, instead of composition,
Enough is enough "you better write what are known"

Midnight poem,
Scribblin started that is unknown,
Saw the passion, but rubbing the mistakes time and agin! 
Still expecting to know how do I respond,
Reading is easy instead of composition
Enough is enough "you are better writing than what are known"

Midnight poem,
Together writen !
Each other's mistakes, mended and dented with utmost satisfaction,
Response met and witnessed each other's passion,
Both reading and writing as if easy salvation,
Finally declared together "that's the poem to our best satisfaction"

Midnight poem "It's our kids" together writen, we love

DWIT DAVID PHILIP 
Advocate and social worker 
Bhawanipatna, Kalahandi 
9437104303

A cursory eye on migration from KALAHANDI

Dear Sir
Considering the visit of our prime minister to Odisha this write-up has been written.

Kindly give a space if you feel it appropriate.

With regards 
A cursory eye on migration from KALAHANDI 
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Among 30 districts of Odisha, Bargarh, Balangir, Nuapada, Kalahandi, Koraput, Nabarangpur, Gajapati, Rayagada, Malkangiri and Sonepur districts face the highest migration inspite of rights on land, wate and forest. Inspite of sustainable scientific age old living atyle. It's a eye opening for many Indians that 13459195 Non Resident Indians (NRIs) are there in the world with highest in UAE 3419875, followed by USA1280000. Australia 241000, UK 351000. Among them cast wise and religion wise data is not available to me. But now they are interested to invest in Odisha for development including tribals of Odisha, India. The Indian diaspora comprise the world's largest overseas diaspora so far data available in google. Every year, 2.5 million (25 lakh) Indians immigrate overseas, making India the Nation with the highest annual number of emigrants in the world. They are a option for the development of tribals back in home.
Migration and immigration is an age old international phenomenon. Presence of Buddhism in abroad dates back to pre Christian era and Biblical sources dates Indian astrologers' presence during the nativity of Jesus Christ dates back to 2000 years. Israelites are the mostly migrating since the early biblical days. Now they are the best and richest entrepreneurs of the world. Women half of the world population migrate to their in laws and they survive. They prove their entrepreneurship skills both in reproductive and productive enterprises. Biologically and socially women, the so called weaker gender, their cooping mechanism is well proved and established, needless to give evidences, spreading over kitchen to parliaments.
India is a land of ethnic diversity. India is still under the clutch of Vernashrama Dharm determining its political, social and economic fabric. Schedule Tribe and Schedule Cast together form more than 25 percent of the total population whose entitlement failure including landlessness is prime concern for socialistic economists. Schedule Cast communities are entrepreneurs, without asset holding or with minimum assert holding, they survive in spite of economic stress. It's an observation in western Odisha. Migration creats further opportunities for progress, is now a popular belief, both in tell ends and head ends, inspite of cultural, social, political and legal obstacles in migrated location. Both pre and post independence migration stories attributes progress of its citizens arithmatically. During independence of India and formation of Bangladesh in 1947 and in 1971 respectively, Indians witnessed highest number of migration both in and out of country.
Displacement and resettlement due to mega projects like Hirakud, Narmada, Indrabati, witness a sorrow picture. It can be called as forced migration or distress migration. Since 1947, in India, the construction of around 4,300 large dams has displaced more than 4.4 million people across India. But indirectly it has increased the food security of India from food scarcity to food affluency. During independence India Government was struggling for food security of its around 340 million population now India's population has increased four times in spite of that we are producing surplus food stuffs. Migration of farm labourers has contributed in the length and breadth of the country.
Migration management of India needs improvement. COVID 19 witnessed distress migration. But distress migration is not only witnessed in the destination it's also witnessed from the native places of Indian citizens. Natural calamities and joblessness, price rise, increased needs and indebted ness are major causes of distress migration. Inspite of that, the communication facilities, health facilities and availability of food grains, accessibility, affordability and quality has promoted India's migration. 
The urban location due to industrial growth and development, growth in real-estate sector has created ample number of opportunities for Indians both within and outside India.
Migration is no more a brain darin in global context rather migration from India has contributed in upgrading and participation of India in the field of science, technology, politics, economic activities and in nations building. Citizens with Indian origin are state heads, bureaucrats, economists, scientists, astronauts, sports persons and last not the least, prestigious Noble Laureates in foreign lands. 
The question arises, where are the tribals, the aboriginals of India among the NRIs. There isn't much information about tribal Non-Resident Indians (NRIs) in India right now. In Kalahandi, it's difficult to tress any primitive tribal NRI. This article is written to apprise the dicision makers of India of different fields including government to come out with information on tribal NRIs. 
As a layman and eye witness it is seen that tribes from North East with Mongoloids Anthro Features are in every fields of development in every state including Labour Market and Universities. The tribal communities of Jharkhand and Odisha too representing like the tribes North East. 
Our president, Smt Droupadi Murmu who is Santhal, an Odia politician, migrated as Governor of Jharkhand then as First Citizen Of India is a best example of migration. Sunita, Williams, Kalpana Chawla, Amartya Sen, Abhijit Banerjee are the prominent among the NRIs. The man who cycled from India to Europe for love is PK Mahanandia. His father was a member of the pano caste. When young PK Mahanandia often faced discrimination from upper-caste because he was a Dalit and his mother was a member of the khond tribe, so far information in internet is available.
Tribals art, architecture, food, forest, life is based on science. Their science has sustained them from time immemorial. The houses they construct, the food they gather, cultivate and store, the forest on which they depend and manage are natural sciences. These science can be promoted where ever they go in migration. The urban settlements of tribals due to industrialization and urbanization is often traditionally built that keeps their locality hygienic and pollution free. Migration promotion and migration management of tribals may be considered from tribal perspectives so that India as well as world can take the benifits of the rich Heritage and practices of Indian Migrating Tribals. Palagummi Sainath, popularly known as P Sainath the writer of "Every Body Loves A Good Drought", a book on draught and migration, he writes, "Migrants need justice". Sainath has written that "migrant laborers need justice, not sympathy, concern, or compassion". He says that, "they need their rights to be real, respected, and enforced". 

Dwit David Philip 
Advocate and social worker 
Bhawanipatna, KALAHANDI

ବ୍ୟବସ୍ଥା ଜାଲରେ ସେ ଝିଅ

ବ୍ୟବସ୍ଥା ଜାଲରେ ସେ ଝିଅ
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ମନର ବ୍ୟବସ୍ଥା ରଙ୍ଗୀନ ହେବାକୁ
ପ୍ରକୃତିର ବ୍ୟବସ୍ଥା ଖେଳାଇ ଦେବାକୁ
ସମାଜର ବ୍ୟବସ୍ଥା ସାଜି ଦେବକୁ
ଅର୍ଥର ବ୍ୟବସ୍ଥା ଗଣାଇ ଦେବାକୁ
ଆଇନର ବ୍ୟବସ୍ଥା ମାନ ଦେବାକୁ
ଆତ୍ମାର ବ୍ୟବସ୍ଥା ପବିତ୍ର ହେବାକୁ

ଅୟୀଠା ଥାଳି, ମା ନରିହ୍ନାଣି, କହିଛି ମାଜିବାକୁ,
ପେଟର ବ୍ୟବସ୍ଥା କରିଛି ବାଧ୍ୟ ଲୁଚି ଲୁଚି ଚାଟିବାକୁ,

ଏବାବୁ ମୁଁ ଚୋରି କରିନି,
ହାତ ମାରିଛି ତୁମେ ଦେଖିଲ ଜାଣିଛି,
ପେଟର ବ୍ୟବସ୍ଥା କରିଛି ବାଧ୍ୟ ଲୁଚି ଲୁଚି ନେବାକୁ।

ନାବାଳିକା ଅଠର ପୁରିନି,
ପୁଲିସକୁ ଦେବାକୁ ଭୟ, କଣ କରି ଦେବ ନେଇକି!

ବ୍ୟବସ୍ଥା ଜାଲରେ ସେ ଝିଅ,
ମୁଁ ଅଠର, ଦେଖିଛି ତା କୋମଳ ଶରୀର ଫଟା ଚିରା ଫ୍ରକ୍ ଭିତର,

କିଏ ବାହା ହେଲା ତାକୁ,
ଗଲା ସେ କୁଆଡେ, ମନେ ପଡୁଛି ବୟସର ସନ୍ଧ୍ୟାକୁ,
ଦେଲିନି ଯାହା ଦରକାର ଥିଲା ସେତେବେଳେ ତାକୁ।

ମନର ବ୍ୟବସ୍ଥା ରଙ୍ଗୀନ ହେବାକୁ
ପ୍ରକୃତିର ବ୍ୟବସ୍ଥା ଖେଳାଇ ଦେବାକୁ
ସମାଜର ବ୍ୟବସ୍ଥା ସାଜି ଦେବକୁ
ଅର୍ଥର ବ୍ୟବସ୍ଥା ଗଣାଇ ଦେବାକୁ
ଆଇନର ବ୍ୟବସ୍ଥା ମାନ ଦେବାକୁ
ଆତ୍ମାର ବ୍ୟବସ୍ଥା ପବିତ୍ର ହେବାକୁ
ବ୍ୟବସ୍ଥା ଜାଲରେ ସେ, ଏ ପୁଅ ବାହାରିଛି ଅନୁତାପ କରିବାକୁ

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଓକିଲ ଓ ସମାଜ ସେବୀ
ଭବାନୀପାଟଣା, କଳାହାଣ୍ଡି, ଓଡ଼ିଶା
୭୬୬୦୦୧, ୯୪୩୭୧୦୪୩୦୩

Who is poet, who is reader ?

Who is poet, who is reader ?
--------
Piple leaf,
Vibrating on airy sky,
Can't hold it, beyond reach.

Hungry life,
Vibrating on bed lonely,
Can't hold it, beyond reach.

Thirsty lip,
Vibrating on dry teeths,
Can't hold it, will bleed.

Whisper I hear, "I appreciate thee",
"Your Imagination has beauty",
Further says, "That's I like",
Again says, "It's not you, it's me",
Who is poet, who is reader ?

Dwit David Philip 
Advocate and social worker 
Bhawanipatna, Kalahandi 

କବି କିଏ, ପାଠିକା କିଏ?

କବି କିଏ, ପାଠିକା କିଏ?
--------
ଆଶ୍ବସ୍ତ ପତ୍ର,
ବାୟୁମଣ୍ଡଳରେ ଆକାଶେ କମ୍ପମାନ,
ଧରି ହେବ ନାହିଁ, ପହଞ୍ଚ ବାହାର |

ଭୋକିଲା ଜୀବନ,
ଏକାକିନୀ ଶଯ୍ୟାରେ ସମାନ,
ଧରି ହେବ ନାହିଁ, ପହଞ୍ଚି ବାହାର।

ତୃଷାର୍ତ୍ତ ଓଠ,
ଶୁଖିଲା ଦାନ୍ତ ଉପରେ କମ୍ପନ,
ଧରି ହେବ ନାହିଁ, ରକ୍ତସ୍ରାବର ଭୟ।

ଶୁଣୁଛି, "ମୁଁ ତୁମକୁ ପ୍ରଶଂସା କରେ",
"ତୁମ କଳ୍ପନାରେ ସୌନ୍ଦର୍ଯ୍ୟ ଭରିଛି",
ଆଉବି କୁହନ୍ତି, "ମୁଁ ପସନ୍ଦ କରେ",
ଦୋହରାଇ କହନ୍ତି, "ଏହା ତୁମେ ନୁହଁ, ଏହା ମୁଁ",
କବି କିଏ, ପାଠିକା କିଏ ?

ଡେଭିଡ୍ ଫିଲିପ୍ | 
ଆଡଭୋକେଟ୍ ତଥା ସାମାଜିକ କର୍ମୀ | 
ଭବାନୀପାଟଣା, କାଲାହାଣ୍ଡି

Under your throne

Under your throne 
----------
You and me, alone in this world,
Its the only relation eternal, hot and ever,

I am so naked and personal to you,
Where I need your touch, best known to you,

Sketches of pictures, 
Poems of thoughts, 
Tunes of songs, 
Corios of dances, jumps in your love,
Its beutiful, the detached vigil from the world, confirms 

Like a tender child, I always crull,
And you know me, how and where to fold and where to fondle over and over,

I adore you God, enriching my body and thoughts,
That's the reason I come humbling naked, empty and alone to your throne of thoughts.

Why then this crowd,
If I am so loved?

Dwit David Philip
Chaibasha Jharkhand India
9437104303

God the love, conceived cross

God the love, conceived cross
------------
Eros, Philos, Agapē be on to you,
Happy Christmas, He offered, 
A gift offer, whispered, for you,
"God the love, conceived cross", 
Thorn on baby's head, before He borns,

Eros, is animal,
Philos, is blood,
Agapē, is God,
What is human, question revolves,

No tongue, ear, nose, skin, eye could ever realise,

It's His sixth sense
For that, He is God, senses realise,

"For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."
Christ 

Dwit David Philip 
Advocate and social worker
KALAHANDI, 766001
9437104303

Dear readers

Dear readers
---------------------
Beginning and end of all wisdoms,
Roman, Greek, English, Arbic, and Indian loved it's all punctuation,
Written as one story for many generations in many kingdoms,
You are neglecting it's great fun and greatest businesses ever created by its creator,
Without reading it, you still say, You are a reader.
Pocket size,
But universities have begotten volumes of research, still to summarize, 
It's doctors say, I don't know much,
Glamorous and gorgeous, it's characters, as one likes to munch,
Blames are given to its master,
But history has seen emperors opt to surrender.
The climax of the story is not Hellenic or Roman Cross,
But forgiveness to those who sin most—that's the Bible.
 
DWIT DAVID PHILIP 
Advocate for socio-economic justice 
Baipariguda, Koraput, Odisha

ବିୟୋଗର ଗାରମା

ବିୟୋଗର ଗାରମା

ବିୟୋଗର ଗାରିମା 
ବୁଝିଛି ନା କଇଁ ନାଁ ଚନ୍ଦ୍ରମା
ନା ଶରୀର ନା ଜାମା
ମିଶାଇଲା ପରମାତ୍ମା

କିଏ କାହାକୁ ଜାଣିଥିଲା
ଦୁଇ ଆଖି ପତା,
ସୁଖା ଓଠ ଦୁଇଟା
ମାଁ ଡାକରାକୁ ମାଁ

ଅନେକ ଦିନ ପରେ ତା ସୁରରେ ମୋ ନାଁ
ବିୟୋଗର ଗାରିମା
ଭିଡ ଭିତରେ ଅଜଣା
ଖୋଜିଲେ ମିଳେନା

ମାଁ କୁ ଶବ୍ଦ୍ କୁଆଁ କୁଆଁ  
ଥଣ୍ଡାକୁ କାକର 
ଖରାକୁ ଅଙ୍ଗାର
ପ୍ରେମ ପଛର ପୁରୁଣା ଆତ୍ମା

ମୁଁ ଜଣେ ପ୍ରଚାରକ

ମୁଁ ଜଣେ ପ୍ରଚାରକ
______________
ଶୋଇଲେ ନ ଶୋଇଲେ 
ବାହାରିଲେ ନ ବାହାରିଲେ
ପାଟି ଫିଟାଇଲେ ନ ଫିଟିଇଲେ
ବେଶ ହେଲେ ନ ହେଲେ
କିଛି କଲେ ନ କଲେ
ଗାରତ ଟାଣିଛି କାହାର ମନେ !

ଜନ୍ମ, ମୃତ୍ୟୁ ଓ ଜୀବନ,
କ୍ଷଣ, ଲକ୍ଷଣ ଓ ସମୟ,
ଆଖି ଓ ଅନୁଭୂତି କଲମ,
ସ୍ମରିଲେ ହୁଏ, କବିତା ବା ଗଳ୍ପ,

ପରିଚୟ, ପ୍ରଚାର, ମୁଁ ମୋହର !
ନାହିଁ ହାତରେ ଆରମ୍ଭ ଓ ଶେଷ,
ନାହିଁ ବାଲ୍ୟ ଓ ଜରା ଜୀର୍ଣ୍ଣ ଅବଶେଷ,
କାହିଁକି ନ ନେବି ମୁଁ ମୋ ପରିଚୟର ଦୋଷ?

ଶୀର୍ଷକଟି ଲେଖିଛି ମୋ ଯୌବନ,
ଅନ୍ତରା ଲେଖିଛି ଯେବେ ପରିପକ୍ଵ,
ଉପସଂହାର ଯେବେ ହେଉଛି ସେଶ,
ଜାଣନ୍ତି ମୋ ମିତ୍ର, ଶତ୍ରୁ ଓ ପଦାତିକ।

କ୍ରୋଧ, ହସ ଓ କ୍ରନ୍ଦନ,
ବାଛି ପାରିନି ମୋ ପରିଚୟ,
ଚାହିଁ ନ ଚାହିଁ ମୁଁ ମୋ ପ୍ରଚାରକ,
ମୃତ୍ୟୁ ପରେବି ସମାଜ କହୁଛି ବୋଝ। 

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଓକିଲ ନ୍ୟାୟ ପାଇଁ,
ବଡ ପଡା, ଭବାନୀପାଟଣା 
କଳାହାଣ୍ଡି, ଓଡ଼ିଶା ୭୬୬୦୦୧
୯୪୩୭୧୦୪୩୦୩.
୦୧/୧୦/୨୦୨୪
ମହାତ୍ମା ଗାନ୍ଧୀ ଓ ସାସ୍ତ୍ରୀଙ୍କ ଦେଶ ହୋଇ ଆଉ ନାହିଁ ଭାରତ
ତାଙ୍କ ପାଇଁ ଏ କବିତା ସମର୍ପିତ

Potato, onion, roten eggs,




Let's love, let's not hate,
Enough in heart enough in head,
Let's not create another religion of hatred,
We h've enough religions of love, let's not forget.

DWIT DAVID PHILIP 
Advocate and Social Worker 
Bhawanipatna, Kalahandi, Odisha 
9437104303,
www.pensofdavid.com 

ନୟନ ଟେ କିଏ ଆଙ୍କିଲା,

ନୟନ ଟେ କିଏ ଆଙ୍କିଲା,
-------------
ନିର୍ଦାଗ ଧଳା ବୋର୍ଡ ରେ ନୟନ ଟେ କିଏ ଆଙ୍କିଲା,
ଦେଖୁ ଦେଖୁ ଆଖିଟି କାନ୍ଦି ବସିଲା,
ଅଖିଟି କାନ୍ଦୁ କାନ୍ଦୁ ଆଖି ବୁଜିଦେଲା,
କାନ୍ଦି ବା ଆଖି, ବୁଜିଲା ଆଖି, କୁଆଡେ ସେ ମିଳେଇ ଗଲା।

ଆଉ ଥରେ କି ଆଖିଟା ଆସନ୍ତା,
ପୋଛି ଦିଅନ୍ତି ତା ଅଶ୍ରୁ ଟୋପା,
ହସାଇ ଦିଅନ୍ତି ତା ଗାଲ ଦୁଇଟା,
ଦିଅନ୍ତି ନା ନା ରଙ୍ଗର ସ୍ନେହ ମମତା।

ଗଲା, ସେହି ଆଖି ଯାହା ବୁଯିଲା,
କାନ୍ଦିବା ଆଖି ଆଜି ନୁହେଁ ନୂଆ,
ସଦ୍ୟ ଆଖି ଅନେକ ଅଛି ଭିଜା,
ପୋଛିଦେ, କରୁଛି ସ୍ଵର୍ଗକୁ ସେ ଅପେକ୍ଷା।

ନାଁ ଓ ଗାଁ ନିଜେ କହନ୍ତି, ଅନେକ ଅଛନ୍ତି ଆମକୁ ଜଣା!
ପହଞ୍ଚିଲେ ହେଲା।

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଓକିଲ ଓ ସାମାଜିକ ଅଧିକାର ପାଇଁ
ଭବାନୀାଟଣା, ୭୬୬୦୦୧
୯୪୩୭୧୦୪୩୦୩

ଖେଳ

ଖେଳ
---------
ମାଂସ ବିହୀନ ହାଡ଼ ଗତି ଅଯୋଗ୍ୟ,
ସେବା ବିହୀନ ପ୍ରଶାସନ ସେସମାନ,
ପ୍ରେମ ବିହୀନ ଭୂଷଣ, ଭୟ ଓ କମ୍ପ,
ଦରିଦ୍ର, ଦିନ ହୀନ, ସେ ଭୂଖଣ୍ଡ, ମୁଣ୍ଡ।

ଜଳ, ବରଫ, ବାଷ୍ପ ଏକ କିନ୍ତୁ ବିଭିନ୍ନ,
ଗରିବ, ମଧ୍ୟବିତ, ଉଚ୍ଚ ସବୁତ ମଣିଷ,
ମାଟି, ମରୁଭୂମି, ପାହାଡ ସବୁ ଭୂଖଣ୍ଡ,
ଦରିଦ୍ର, ଦିନହିନ, ସେ ଭୂଖଣ୍ଡ, ମୁଣ୍ଡ।

ମୁଣ୍ଡ, ସ୍ଵାଧୀନ, ମୁଣ୍ଡ ପରାଧୀନ, ମୁଣ୍ଡ ବିପନ୍ନ,
ମୁଣ୍ଡ, ଜୀବନ, ମୁଣ୍ଡ ଭିନ୍ନକ୍ଷମ, ମୁଣ୍ଡ ବିପନ୍ନ,
ପାତାଳ ଓ ସ୍ବର୍ଗ, ମଝିରେ ନିଶୁଣୀ ଓ ମଣିଷ,
ଇହ, ପରକାଳ, ମଝିରେ ନିଶ୍ୱାସ ଓ ପ୍ରଶ୍ୱାସ। 

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଓକିଲ ନ୍ୟାୟ ପାଇଁ,
ବଡ ପଡା, ଭବାନୀପାଟଣା 
କଳାହାଣ୍ଡି, ଓଡ଼ିଶା ୭୬୬୦୦୧
୯୪୩୭୧୦୪୩୦୩.
୫/୦୯/୨୦୨୪

ଯେ ବୋହୁଛି ତାଠୁ ଶିଖିବା

ଯେ ବୋହୁଛି ତାଠୁ ଶିଖିବା
--------------
ମଳ ମୂତ୍ର, ନାଳ କାହାକୁ ଭଲ
ଜରୀ, ଛିଣ୍ଡା, ଫଟ୍ଟା ଟୁଟ୍ଟା ଶବ୍ଦ ତାଙ୍କରି ସଙ୍ଗୀତ
ସକାଳୁ ନ ପହଞ୍ଚିଲେ ଅସୁବିଧା
ତା ଜାତୀ ଧର୍ମ ଶୁଣିଲେ ବାଧା

ଆ ଏ ଫଟା ଟୁଟ୍ଟା ଜରି ବାଲା
ଆ ଏ ମଳ ମୂତ୍ର ସଫେଇ ବାଲା
ମୋ ଗୀତ ସୁଣ ରାତି ପାହିଲା
କଂପ୍ଲେନ୍ ଦେବିନି ତୁ ଆସିଲେ ହେଲା।

ଜୀବନ ନିଷ୍କାସନ ବିନା
ସହର ମୁନ୍ସିପାଲ୍ଟି ବିନା
ପୃଥିବୀ ଧରାପୃଷ୍ଟ ବିନା
ଯେ ବୋହୁଛି ତାଠୁ ଶିଖିବା ସହିବା 

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଓକିଲ ନ୍ୟାୟ ପାଇଁ,
ବଡ ପଡା, ଭବାନୀପାଟଣା 
କଳାହାଣ୍ଡି, ଓଡ଼ିଶା ୭୬୬୦୦୧
୯୪୩୭୧୦୪୩୦୩.

କଲମ ନା ମନ ଭାଙ୍ଗିଲା

କଲମ ନା ମନ ଭାଙ୍ଗିଲା
-------++----------
କଲମ ଭାଙ୍ଗି ଗଲା ରାତିର ଭୟରେ,
କଲମ ଡରିଗଲା କାଳୀର ଗରମରେ,
କଳା, କାଳୀ, ନିବ, ଖଣ୍ଡା ତୋପ ପରି
ଖଣ୍ଡାଠୁ ଶକ୍ତି ଶାଳୀ ଡରିଲା କେମିତି ?

ନିଆଁ, ବଢ଼ି, ଭୂମିକମ୍ପରେ କଲମ ଡରିନି,
ଇଂରେଜ୍, ମୋଗଲର ଅନ୍ତେଷ୍ଟିସେ କରିଛି,
କଲମ ଭାଙ୍ଗିଛି, ମାନପତ୍ର ମାନ ତ୍ୟାଗୀ,
ଦଙ୍ଗା, ଧର୍ଷଣ, ଜେଲ ଦଣ୍ଡ ଇ.ଡିଙ୍କ ଲାଗି?

କଲମ ଡରନା, କନ୍ଧ, କୁଟିଆ, ହାଡ଼ି ଏବେବି କାନ୍ଦୁଛି,
କଲମ ଡରନା, ବଣ, ଜମି, ଖଣି, ନଦୀସେ ଲୁଟୁଛନ୍ତି,
କଲମ ଡରନା, ଅନେକ ଆଖିରୁ ସାହିର ଗଙ୍ଗା ଝରୁଛି,
କଲମ ଡରନା, ପୃଥିବୀ ଓ ଆକାଶର ବକ୍ଷ ତୋହରିବି।
 
ବହୂ ନହୋଇ ଝିଅ ମାଁ ହେଉଛି ମାଁର ଏନ୍ତୁଡ଼ିଶାଳରେ,
ଛୁଆ ନାଁ ପରେ ଜାତୀ ଲେଖା ବାଧ୍ୟ ତାଙ୍କ ଅଫିସରେ,
ଚାକିରି ଓ ଆୟ କିଏ ଆରବରେତ କିଏ ଟଙ୍କାଥାକେ,
କଲମ ଡରନା, ତୋ ସମାଧି ନିଶ୍ଚେ ଲୁହର ମୁକ୍ତାରେ।

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ
ଓକିଲ ନ୍ୟାୟ ପାଇଁ,
ବଡ ପଡା, ଭବାନୀପାଟଣା 
କଳାହାଣ୍ଡି, ଓଡ଼ିଶା ୭୬୬୦୦୧
୯୪୩୭୧୦୪୩୦୩.

The Leadership Style of Jesus Christ in the Gospel of John

The Leadership Style of Jesus Christ in the Gospel of John

Dwit David Philip

MA, LLB, PG Rural Management,

PG Industrial Management,

MA Theology (SHUATS)

Background:

Jesus is a Historical Truth, Spiritual Truth and an Experiential Truth that Christians believe and follow.[1] In spite of that, there are people who say, “Jesus is not a leader”, “He had only 12 persons in His primary congregation”. “They had not only heard His sermons; they had lived with Him constantly for about three years. Yet, not one of them had really grasped the message. No converts in the inner circle. In short, ‘I would not have died for either the deaf disciples or the wayward crowds’, but “Jesus died.”[2] So, the question rises, whether Jesus was a Leader? And if a leader, what was His leadership style? 

Instinct is something that is spontaneous.[3] Our DNA gives each of us an innate biological tendency to act in a wide range of instinct defined ways. [4] Jesus was in the beginning. In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. [5] These statements acknowledge that, Jesus had the origin and instinct of God. He indwelled on earth, being God and in God. Again, the question arises, if He was the leader or His father? If He was the leader, again, what was His leadership style? This research work deduces His earthly journey as a leader with the title, “The Leadership Style of Jesus Christ in the Gospel of John”.

All through the Gospel, Jesus is communicating to unfreeze i.e. preparing for the desired change, then refreezing i.e. solidifying the desired change after resurrection, for moving from one stage to the desired stage. Followers are following them[6], and this unveils His leadership style.

Leadership is all about leading people and influencing people. [7] Jesus is doing that as God’s manifestation (John 1).

Bible is the glossary of leadership starting from God, Adam, Eve, Abraham, Moses, Judges, then David and Kings then Prophets. But Jesus is the most followed leader of the world.

Greatest leaders are the greatest follower. [8]Jesus is the greatest follower of His Father.

Introduction

The Book of John is written by John, the direct disciple of Jesus Christ, comprising 21 chapters, 879 verses and 15635 words. Jesus’s leadership style is diametrically opposed to that of the world. He taught that, leaders are to serve others, not to be served.[9] He died in cross. It was not the leadership style, until Jesus immerged in the annals of History.

Under this discussion, it is necessary to discuss first the prime definitions on leadership:

Biblical definitions of Leadership:

1.      The act of influencing and serving others out of Christ’s interest in one’s life to accomplish god’s purposes for them and through them is Biblical Leadership. Bill Larence president, Leader formation international.

2.      Leadership is stewarding one’s God-given gifts, abilities, and opportunities, and using them to influence and serve others. [10]

Secular definitions of leadership:

1.      Leadership is defined as the process of influencing the activities of an organised group towards the achievement of goals. Rauch & Behling

2.      Leadership is discovering the company’s destiny and having the courage to follow it. Joe Jaworski.

3.      Leadership is interpersonal influence, exercised in a situation, and directed, through the communication process, toward the attainment of a special goal or goals. (Tannenbaum, Weschler & Massarik)

4.      Leadership is not a person or a position. It is a complex moral relationship between people, based on trust, obligation, commitment, emotion and a shared vision of the good. (Anonymous)

5.      Leadership is “the behaviour of an individual directing the activities of a group toward a shared goal” (Hemphill & Coons, 1957)

These definitions, subscribe to leadership and leadership style of Jesus?

So far, what the definitions and the great leaders are concerned with the leadership qualities are [11] Communication, Conflict Resolution, Delegations, Critical Thinking, Accountability, Empathy, Respect, Problem Solving.

So far benefits of effective Leadership[12] are concerned, the focus is 1. Team Members’ Retention, 2. Costumers’ Satisfaction and 3. Improved Productivity. The author explains,

1.      “When the team members feel valued, they continue in the team”

2.      “When the products and services given to the customers are witnessed by the team members that is of quality and quantity and of worth, team members take pride of the work and team.”

3.      “Effective leaders motivate the team members and move the team towards achieving the team goal.”

Top 10 traits of an effective leaders are,[13]

1.      “An ability to empower and nurture others”

2.      “A clear and consistent focus on communication”

3.      “A high-level emotional intelligence”

4.      “Superior Problem-solving skills”

5.      “General respect and empathy towards others”

6.      “An unmatched ability to actively listen”

7.      “The foresight to take on work and know when to delegate”

8.      “The ability to be flexible and adoptable – while also taking accountability”

9.      “A force when it comes to staying ahead of the curve”

10.   “An open mindedness and clearheaded attitude”

Leadership style is better understood through traits, qualities and benefits. A chapter wise analysis has been done to understand leadership style of Jesus Christ as per Gospel of John.

Chapter 1: Leaders in chapter one is, God the creator himself i.e. Jesus. Other than them, in the entire book of John, the leaders are John the Baptist, Priests, the Levites, the Pharisees (keeper of laws), the Sadducees (more affluent and sympathiser to Hellenistic Movement), Essenes (Higher standard of piety, abstaining from food, comfort) Zealots (group for changing the power and governance). The other hidden leaders who influenced Jews for centuries including the first century Jews is prophet Isaiah.[14] Isaiah, Moses and David are the hidden leaders of influence, who are referred to again and again.

The driving forces of these leaders are the traits, qualities and benefits, of their  value systems, principles, and ethics.

The God and Son Jesus have the value system of love and compassion for the mankind and nature.

The value system, principle and ethics of other leaders are the prophesy expressed and documented by Isaiah. But Jews failed to actualise that, prophets preached and failed to understand that the source is Jesus himself.

John the Baptist had the discernment of God. He preached Isaiah’s prophecies and said that Isaiah’s value system is of God’s and God is Jesus.

As a leader, John the Baptist is selecting his disciples who are graduating into Jesus’s disciples. The hidden leader of John the Baptist is God Jesus.  Jesus is selecting disciples. He knows their mind and names. He is giving personal touch by narrating the person’s background. In this chapter key leaders have discernments. Jesus, John the Baptist and John the writer of gospel. All have their own leaders and all are creating leaders for God’s kingdom. 1. Discernment from God, 2. Connection with God, 3. Selection of team members and guidance to the team members are the manifested traits of Jesus - The leader in this chapter.

Chapter 2: Jesus prevailed here as a Charismatic Leader. Croud was hovering over in His presence. Leader Jesus knew the hearts of those (Ver 2:25) who were around Him. First, He demonstrated by cleansing of temple of God. Separating self from worldly aspects. As a transformational leader He was not leaving the sinners. Jesus was ministering for transformation. Transformation of water depicts that, Jesus can change both physical and nonphysical substances. His presence was turning water into wine and sick into normal being. It’s the beginning of Jesus’s ministry as a transformational leader. Jesus is changing many aspects of lives: concrete, abstract, visible, invisible, physical, non-psychical, social and personal things in this chapter.

Chapter 3: Here we see a socio- religious leader, Nicodemus, is surrendering to a transformational leader. Transformation comes through spirit and spirit changes the totality of heart, soul and character.

Nicodemus was known as a “Leader among the Jews”, he was believed as a member of Sanhedrin, the high priests’ Political Council, the Highest Legislative Body, Supreme Judicial Court for most important cases. Through his knowledge he is recognising covertly, the Leadership of Jesus in the spiritual and none spiritual realm of the time.[15] The same Nicodemus is found after death of Jesus (John 19:39) and being transformed, overtly in action. Life, knowledge and communication style of Jesus’s leadership is bringing transformation.

Chapter 4: Leadership is communication, giving or sharing of concreate or abstract things. Here Jesus is not giving healing or food, water, shelter, clothes or any worldly thing, but sharing the knowledge of God, to the ignored, oppressed and socially segregated i.e. the Samaritan women who is becoming the follower of divine ideas. Samaritan woman is under patriarchy, male hegemony, traditional leadership but, Jesus is prevailing over tradition and brining transformation through communication.

Chapter 5 and 6: Here the key stories are healing of a 38 year old sick, five loaves of bread and two fish and His walk on water. The key message is “What my father is doing that I do, without father I cannot do anything”, “what father does that son does”. “What I listen from Him that I do, I fulfil the will of my father” (Ver 5:19,30). No self-glorification of Jesus but glorification of Father God and entablement of His relation with father is depicted by Jesus, the Transformational Leader.

Great thing does not attract Leaders. (5:41). Jesus was a person among the common people physically, mentally and emotionally. Being God, He was a leader among people, communicating vertically and horizontally i.e. with God and with people respectively. Here Jesus is a communicating leader, living with followers and common mass[16].

Chapter 7: Here Jesus is starting with a miracle of feeding 5000 people then traveling from Tiberia to Capernaum alone and on the sea, He walked and met the twelve disciples miraculously. In Capernaum people saw Jesus and were surprised that, without boarding on a boat he arrived at Capernaum.  Jesus the transformational leader discussing on several aspects of life and eternity like: Hunger, Life, Food, Faith, Life giving food, Descension and Assentation, God’s Magnetic attraction, Listening to God’s Teaching i.e. “I am the life/food of eternity”. Asking for Blood and Flesh to be drunk and eaten respectively and His assurance of resurrection in last days to the part takers of His Blood and Flesh.

The said discussion depicts vision as well as mission of, Jesus as Leader that he wants to do and achieve.

Leader shows the vision which is not seen but imagined. To get the followers convinced, Jesus is explaining by unpacking the heavenly vision to carnal beings claiming His descent from God. While explaining he is starting with worldly food which meets fleshy needs and desire. He is explaining “miracles and signs are to build confidence on the fact that he has descended from above and His vision is to ascend all to heaven. A visionary leader, is meeting both immediate and desired needs of the people. The attribute of visionary leader is enthusiasm (life for eternity), strategic thinking (addressing life in both carnal and spiritual perspective), resilience (able to hear opposition), emotional intelligence (relating to leaders of Jews and poor jews), growth mind set  (creating leaders after Him), strategic risk taking (people are leaving Jesus, as He said that, His blood and flesh are to be eaten), strong communication skill (Peter and other eleven understood and decided to continue to follow Jesus).[17]

Leadership is influence: the effects of influence of Jesus are evident, 1. Change of discipleship from John to Jesus. 2. To be prepared to die for Jesus, 3. People wanted to catch Him but were unable to catch for certain time due to His influence, 4: Due to influence through none verbal communication on prostitution, Jesus made the gathering calm.

In spite of dispute, Jesus immerged as Leader, as Prophet and as Christ in this chapter due to His demonstrated abilities and capabilities to relate to Father, people and material world though disputed by Pharisees and Chief Priests.

Chapter 8: Adulteress women is redeemed. He proclaimed that Light is God. World view of sin is revealed. He is giving glory to His leader God, and asserting, that knowing the leader demands abiding the leader (verse 55). The paradox of abiding law without the light of God among the leaders was demonstrated through the accused women. All abstaining from women and presence of Jesus proved that, Jesus is the undisputed leader across the domains of power. As a leader, Jesus knew the socio religious background of His area of influence like, their Religious Book, their Historical Leader Abraham, their belief on the redeemer. 

Chapter 9 to 12:  Jesus the transformational leader wants to open the eyes to truth for acknowledging the truth.

Leadership style of Jesus Christ:

To lead is implementing a plan. Here in this chapter, a blind is given vision but Pharisees tried to prevail over the redeemed person and his family forcefully. This chapter gives a vivid picture of styles of leadership.

The blind followed Jesus in spite of opposition after receiving sight. Jesus gives example of a shepherd who gives life for his sheep unlike the worldly leaders. Gives life back to Lazarus, and Lazarus continued to follow Jesus. Feast of Bethany and plotting of killing Lazarus to destroy the evidence of his resurrection. These chapters are giving examples of worldly leaders.

The purpose of Jesus was for the Kingdom of God and Kingdom of heaven. The kingdom values (the traits of righteousness), the road map (I am the way) to God's Kingdom and "why God's Kingdom", was vividly communicated by Jesus Christ.

Chapter 13: Servanthood leadership is an episode used in all the realms of the world and in all kinds of management industries after the emergence of democracy and the end of colonialism and imperialism. To win hearts and soul in every front, servanthood leadership is the panacea. Servanthood leadership is a ‘leadership philosophy’ built on the belief that the most effective leaders strive to serve others, rather than acquire power or to take control. The aforementioned others can include customers, partners, fellow employees and the community at large. Listening, Empathy, Healing, Awareness, Persuasion, Conceptualisation, Foresight, Stewardship, Commitment, Building Community.[18] Staffing and team formation: The narration of John depicts, there were authority given to disciples to cast out demons. There was responsibility given to purchase food. There was responsibility to manage the accounts. There was responsibility to arrange the gatherings. There were travel plans. There were plans for disciples’ forthcoming leadership. Jesus is not using authority over human beings or on the power of Roman and Jews, though using his authority over evil spirit. He was submissive to the authority of Roman Empire as well as to the authority of Jews’ clergy. He influenced all sections, Romans, Clergies, the Rich and Wise by submissiveness and teaching the truth being commonly available to all of them. Influence is the capacity to have an impact on the character development or behaviour of someone or something, or the effect itself.[19] Greatest sphere of influence of Jesus Christ is His disciples.

Strength, Weakness, Opportunity and Threat (SWOT) in Jesus’s vision, mission and goal: Situation analysis or problem analysis is a prime responsibility of a leader. Jesus had done SWOT analysis of His team and of the world around self. John explains, He had knowledge of strength of disciples, society, Romans, clergy and the Jews. Jesus had the knowledge about the weakness of His disciples, society, Romans, clergy and the Jews. He had explained who are vulnerable and what is vulnerability of people. And He was standing for the vulnerable including children, women and disable persons. 

Chapter 14, 15, 16: Leaders lead, from present situation to desired situation. Here for the leader, Jesus, the desired stage is neither material nor carnal gain, but life after death. The transformational leader, Jesus is motivating the team members for a transformation and it will be done by the Helper i.e. the Holy Spirit. Here Jesus the Transformational Leader speaking about His ‘Go’ as well as the forth coming ‘Go’ of the team members i.e. seeing the Lord and living with the Lord. Jesus is giving the clarity i.e. the leader will go ahead of disciples and followers. And the disciples and followers have to follow the path shown by leader himself and there is no other way. Here Jesus is neither democratic, nor autocratic or laissez fair or delegative. Here He is rather little transactional leader, He is deciding the job i.e. to abide the instructions of the leader and love for the leader, Jesus and God. Here rewards and punishments are there. Jesus is transformational, encouraging, caring, motivating, for the members, to achieve the goal. Jesus is not Situational as He is not compromising the situation, or mood of members or with time or surrounding. Rather Jesus is proposing the help of Holy spirit i.e. His leadership is Charismatic.

Emphasis of Leader Jesus in this chapter are 1. to Love, 2. To Abide the Instruction of leader, 3. To Be connected with leader and 4. To Be fruitful. The transformational leader is found democratic, humanitarian, transactional. For Him no one is slave (15:15) Instructions are not imposed but result is assured and example for achieving the goal is His own. Jesus is saying, “I am the example of path” (14:6), and “I am the destination and I am the Lord”.

Jesus the transformational leader, is saying, He is from above and from God and He is going back to God (16:28). He is in constant engagement with the team members, the disciples. He is trying time and again to give clarity to the team on His destination i.e. Heaven and the mission is to bring many through His disciples. The team leader has a plan beyond His existing team. The team leader is strengthening the followers with assurance of the Helper the Holy spirit. Leader is equipping the team with the Helper, and with clear Knowledge on the time that is to be faced i.e. pain and tribulation and assurance that He has won the world. (16:33)

Chapter 17 and 18: Here in this Chapter, Pilate, is the administrative leader of worldly kingdom, Caiaphas and Ananias are the religious and social leaders. Jesus is caught by religious leaders. He submitted to administrative leaders and Jesus is declaring, “His kingdom is not of this world”. Worldly kingdom needs worldly soldiers to defend. Jesus did not want to be defended, neither by his disciples with sword nor by legions’ of heavenly army. Jesus’s leadership in this chapter is to take up the path of cross for truth and for demonstrating the path of truth. (Ver 36)

The instrument to equip and empower the team is prayer (Chapter 17), motivation with example and clear picturisation of destination. Leader is a means to a destination. Visionary leader is already in destination and destination is existing among followers and the destination is God. Followers are disciples, Jesus is Leader and God the Father is destination. Father, Jesus, disciples and future believers in one whole, is the desired destination of Jesus. Leader is present from end to end that is beginning to eternity and the means to arrive at destination is Love, Holiness, Work of spirit and demonstrated path of Jesus. Worldly leaders influence and use material means, but Jesus the Transformational leader is using nonmaterial means and influencing the crowed, rulers, religious heads and the leaders with Hope. Hope is the motivation; Hope is the strength and Hope is all in one. Transformational leader is submitting to the worldly leaders in this chapter. Leaders give Hope for worldly success but Jesus is giving Hope for eternal success.

In Chapter 17 Jesus the Transformational Leader is praying/conversing and empowering the disciples for Faith, Fulfilment, Future, Faithfulness, Fruitfulness, Fellowship and sense of family. It was the last hour before His surrender. It’s a ministry of prayer of a Leader. It revels leaders’ commitment and concern. God dependent Leader. A demonstration of Heart for the people. Leadership is like an iceberg; most of it lies unseen.[20]

Style is technique. 1. Autocratic or authoritarian, here in, leader decides others to follow (pharisees). 2. Democratic or participatory leader here in, leader and followers decide and implement or follow the decision (proposal of blind man’s family). 3. Laissez fair or delegative leadership where workers decide but leader is responsible. Educated group use this style (among the disciples). 4. Transactional Leadership, leader decides the job and distributes. Here reward and punishment are there (Roman Leaders). 5. Transformational leadership, that encourages, cares the members, motivates the members, to achieve the goal (Jesus Christ). 6. Situational leadership, here the decision depends on situation of members’, mood of both leader and members’, time, surrounding etc (Multitude of the feast). 7. Charismatic leadership, in it, they get energy from self or above neither from government nor from community or from world. They are self-driven personalities. Often, they sacrifice self, their possessions and choices (Jesus Christ).[21] But the common quality in spite of difference in leadership styles are, self-confidence, courage, decision maker, knowledge and willpower. But autocratic leaders lack truthfulness, flexibility and listening.

Total teachings of Jesus Christ were Preaching, Guiding, Directing and Communicating verbally and none verbally. Verbal communication revolves around guiding and directing.

Chapter 19: This chapter depicts two pertinent aspects of leadership i.e. leadership with power and without power. This is also a chapter that depicts four powers. Without truth and responsibility, power is useless. Leaders in this chapter are Pilate, Chief Religious’ Leader Caiaphas, Solders, Jews Community, John, Mother Marry, the disciples, Joseph of Arimathea and Nicodemus who used the powers: 1. administration, 2. religious, 3. social and 4. ethical/moral respectively. All the powers succumbed to the transformational leadership of Jesus i.e. 1. Pilate felt powerless in front of Jesus’s claim of power that comes from above. Pilate was not interested to use his administrative might, 2. Chief priest was powerless before Pilate as Pilate could have released Jesus, if Jesus had given a statement conducive to lie. 3. The social power i.e. power of crowed was manipulated by priestly community to hang Jesus by diminishing the power of Pilate and power of Priests. 4. Ethics of John and ethics of Joseph and Nicodemus was prevalent and evident but not useful for preventing crucifixion. But the ethics of John was used for managing a mother who was losing a son. The ethics of Joseph and Nicodemus was used to manage the dead body of Jesus. Truthful Leadership prevailed over all other leaders in the episode of crucifixion. Power without truthfulness is powerlessness and powerlessness with truth makes a person leader for generations is the learning of the chapter. The truth was that, Jesus was not a Criminal as per the Roman Law, neither a sinner as per the Religion of Jews, nor an immoral person as per Society or Family. Transformational Leader is a witness to truth, in all fronts. The term was coined by management expert Robert K Greenleaf in a 1970 essay, “The Servant as Leader”. But it was demonstrated by Jesus 2000 years ago and this principle turned as ethics in group, community, company and in political parties as buzz word or Hallmark of success even in military and militant groups. Verse 13 and 14 of this chapter demands the credential for teachers and masters, the leaders are to serve or more specifically to wash the feet.

Author Gary Wills talks about “the radical leader”, in his Book Certain Trumpets. Wills describes such leaders as people who vote with their life. Others follow them because they are ready to die for their cause.[22]

Chapter 20: The content of this chapter is about situations and deliberations after the death of Jesus Christ. The Prime leader in the Sunday morning, the resurrection morning was Magdalene Mary and Prime Leader at the end of the day i.e. the evening of resurrection day, was Jesus. Magdalene Mary, the leader, can be called a situational leader. Before the death of Jesus, she brought oil and poured on Christ. After death she searched Jesus. Among the searching community and inquisitive community, a woman is taking lead, coming out of the home, early in the morning, all alone. Among the searching community, Peter and John, may be second liner and disciples the third liner. But the first liner is also deliberating with people and reporting back to disciples alone. Setting the mission of Jesus, when others were dormant. Magdalene was a situational leader. Trait was working in her. By nature, and instinct, she has the leadership ability. Jesus the transformational leader is revealing himself thrice, first to Magdalene, second in the Closed Room to His disciples and third time again in the Closed Room, empowering the disciples, by giving His Holy Spirit and demonstrating the sign of crucifixion to Thomas and the fellow disciples. Here Mission of Jesus was to create faith (ver 31) and to send forth the disciples for His mission (ver 21).

Chapter 21: This is the last chapter of Gospel of John and last chapter of all the four gospels of Bible. Here the leadership styles of academic discipline are well depicted. A scholar defines “there are many theories related to the construct of leadership. Some well theories include: trait, transactional, Leader Member Exchange (LMX), situational, path-goal, charismatic, transformational and servant leadership.”  A host of characteristics that identifies specific types of leaders have been documented by researchers for each of these theories. In John 21, there are two types of leadership that closely align with the behaviours exhibited by Jesus. The two-leadership style that can best represent the behaviour of Jesus are transformational and serving. [23] Feeding the disciples, and motivating the disciples for fishing human who were back to their old profession of fishing.

Conclusion: The chronology in the gospel of John says, the word is bread, the bread is Jesus and Jesus is the word. The word became flesh. The word gave birth to universe. Word creates, word is life and the word is managed by God. Jesus is God, God is life and he who eats the word, acts as the one who is guided by the words, he bears fruits and becomes a part of the eternity.

In the Gospel of John, there are several important persons, like Pilate, Nicodemus, Pharisees, Sadducees, Essenes, Chief Priest, Centurions, Soldiers of State, Society, Defence, Judiciary, Sects and Laws, but all the leadership were confined to management and not to the visionary leadership of Jesus which was surpassing the interest of Religion, State, Society, Defence, Judiciary, Sects and Laws surpassing all the realms and kingdoms.

Jesus is a micro manager of life, body and soul for sustenance and eternity and Jesus is a macro manager as well, preparing for the Kingdom of God. All other personalities in the Gospel of John are for personal interests and positions, but Jesus was for redemption of all souls for God the Almighty. Jesus is fulfilling the will of God but others are fulfilling the requisite of Religion, State and Society.

Jesus is a visionary transformational leader with charisma and human heart. A leader is just a manager till he manages few aspects, but managing and carrying his followers in every aspect of life makes him/her a visionary leader Like Jesus.

Visionary leader is a great investor of time, treasure and life in totality whereas other leaders are limited to goal and task. For worldly leaders, vision is only a dreamt statement, not achievable, but Jesus's vision is an achieved reality. "God’s kingdom is in you" - it's an achieved Vision accomplished in the cross, proved in the garden of resurrection. This is the Leadership Style of Jesus Christ in the Gospel of John

 


 

 

BIBLIOGRAPHY

BOOK

o   John C Maxwell, The Maxwell, Leadership Bible, NKJV, Second Edition, 2007

o   John C Maxwell, Moments, 365 Inspirational thoughts for the Leader’s Year, 2008

o   E.H. McGrath, S.J, Basic Managerial Skills For All, Third Edition, 1995

o   Gary Wills, Book Certain Trumpets

ARTICLES

o   Tanenbaum R and Schmidt, W (1958), book Styles of leadership

o   Stefen W Owen, Young Men General President, Greatest Leaders are The Greatest Followers

o   The Leadership Style of Jesus and its influence in Selected  Christian Higher Education Institutions of Kerela,

 

Abbreviations

SWOT - Strength, Weakness, Opportunity and Threat

LMX - Leader member exchange



[1] Arlene Then, Emanuel Vargas, Jessica Glenn, Jorge Fajardo, Manny Vargas, Roland Maldonado, www.musixmatch.com

[2] George R. Knight is professor of church history at the SDA theological Seminary at Andrews University, Berrien Springs, Michigan

[3] John Mattone, Global changing the world one leader, one organization at a time

[4] Primal path ways chapter one, Chapter-1-Primal.pdf (intergroupinstitute.org)

[5] John 1:1-2

[6] Lewin’s Model of Change Theory

[7] Rear Admiral Grace  Murray Hopper

[8] Stefen W Owen, Young Men General President, Greatest Leaders are The Greatest Followers

[9] Christian Leadership.org, 6th paragraph

[10] CULEAD STEWARDSHIP Influence service

[11] Harvard Business Review

[12] John Adair British Author on Leadership

[13] John Adair British Author on Leadership

[15] Angel Studios, May 30, 2022

[16] John Maxwell, Leadership Bible, Page 1301

[17] Burton Nanus & Psychologist Daniel Goleman

[18] Linda Tucci, Industry Editor – CIO / IT Strategy

[19] Cornelis Bennema Faculty of theology North-West University, South Africa and United School of Theology, UK

[20] John C Maxwell, The Maxwell Leadership Bible, Page1331

[21] Tannenbaum, R and Schmidt, W (1958), book Styles of leadership

[22] John Maxwell, The Maxwell leadership Bible Page 1334

[23] Daniel W. Keebler, Leadership of Jesus revealed in the gospel of John

ରାଜନୀତି ନା କବିତା

ରାଜନୀତି ନା କବିତା
---------
ଦୁଶ୍ଚରିତ୍ରା ଉପରେ ତୁମରି କବିତା, 
ପିଶାଚିନି ହେଲା ଉର୍ବଶୀ ଓ ରମ୍ଭା,
ଲେଖନୀରେ ଦୁଶ୍ଚରିତ୍ରା ନୁହେଁ, ଧର୍ଷିତା?

ପାଗଳି ସେ, ତୁମଠି ସ୍ବାମୀ ଖୋଜିଲା,
କିଏ ନ ଚାହିଁଛି ନାଲି, ହଳଦୀ କଳା,
ରାଜନୀତିରେ, ନାଲି, ହଳଦୀ କଳା?

ଆ ମାଁ, ଖାଇ ଯା, ଫେରିବୁତ ହେଲେ ରାତି ବାରଟା,
ପଢିଛୁ ପାଠ ଯାହା ନୁହେଁ, ଅନ୍ୟ ମାନଙ୍କ ପରି ସାଧା,
କିଏ ଜାଣିଛି ପିଶାଚକୁ ବି ଭଲ ଲାଗେ ଯାହା ମହଙ୍ଗା।

ପାଠ, ସାଠ, କୋଠା, ସାଜ୍ଜ୍, ସଜ୍ଜା,
ଉର୍ବଶୀ, ରମ୍ଭା ନୁହେଁ ନାଁ ଦୁଶ୍ଚରିତ୍ରା,
ଭୁଲ ରଚନା, ଦୁଶ୍ଚରିତ୍ରା, ନୁହେଁ ଧର୍ଷିତା।

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ,
ଭବାନୀପାଟଣା
୨୫/୦୮/୨୦୨୪

Nirvaya yaa avaya

Nirvaya yaa vaya
------
Very well expressed well crafted,
It's a poetry not of pain, but of trauma,
Not of an alive, but of an one who is dying seeing elders' drama

Love you beta, not for bleeding in heart like millions,
But for bleeding through your pen, by expression.

Love you beta, not for shading tears on cheeks,
But shading tears on the white papers that every body buy, but few make meaningfully ugly.

All blessings,
For leading a cause by dying,
But rascal, me too a man, for not finding ways to born as a feminine.

Dwit David Philip 
Advocate and Social Worker 
Kalahandi 
9437104303

ସଦ୍ୟ, ଅସ୍ପୃଶ୍ୟ

ସଦ୍ୟ, ଅସ୍ପୃଶ୍ୟ
------------
ସଦ୍ୟ ଦେଖିଲେ ଆଉ ଭଲ ଲାଗନ୍ତା !
ସଦ୍ୟ ଖାଇଲେ ଆଉ ଭଲ ହୁଅନ୍ତା !
ସଦ୍ୟ ଛୁଇଲେ ଜଣା ପଡନ୍ତା !

ସ୍ଵାଧୀନ ମନ, ଉଡୁ ଥାନ୍ତା !
ପରାଧୀନ ମନ, ମାନୁ ନଥାନ୍ତା !

ବିସ୍ମୟ ହୁଅନ୍ତା!
ଆଖି ଜଦି ତାପରେ ବୁଜି ହୁଅନ୍ତା !

ସ୍ଵାଧୀନ ଗରିବ ପାଇଁ ନୁହେଁ,
ପଇସାର ଗରିବ,
ମନର ଗରିବୀ ସ୍ଵାଧୀନ ନୁହେଁ,

ଆ'ରେ ସ୍ବପ୍ନ, ସତ ନା ମିଛ ଚର୍ଚ୍ଚା କରିବା,
ଆ'ରେ ମେଘ୍, ଭିଯାଇବୁ ନା ନାହିଁ ଦେଖିବା,

କୁହୁଡିବି ସ୍ବପ୍ନ !
ତୁଷାରବି ସ୍ବପ୍ନ !

ଖରା ମାଡ଼ରେ ସ୍ଵପ୍ନବି ଗରିବ,
ଧନ ମାଡ଼ରେ ଗରିବ ଅସ୍ପୃଶ୍ୟ,

ଡୁଇଟ ଡେଭିଡ ଫିଲିପ୍ 
ଓକିଲ ଓ ସମାଜସେବୀ
ଭବାୀପାଟଣା ୭୬୬୦୦୧
୧୪/୦୮/୨୦୨୪

One of the books

One of the books
-----------------------------
19,533 are the pages till date counted,
A book, yet to be completed, 
Flipped each page, are the days covered, 
All pages, never remembered.

Each time, the book, was closed, 
When, no more able to stare around.

Learnt, delarned, re-learnt,
Forgot many, restored something, worth to others, for no pany, 

There are many pages, teared and damaged,
Yet, there are few words, phrases and sentences, found underlined and high lighted.

Chapters are, joy, cry, smile, jokes and frustration, ambition, success and failures,

Womb, is the prelude,
Infant, is the play ground,
Teen, is the varity market,
Youth, is the fruit garden,
Adult, is the high way, 
Are all the contents.

Family, friends, society are the interlude, 
While each time is a paragraph, is found.
 
Cover page, yet to be designed,
Conclusion, will be survivors tongue to be uttered,
Last page, looks scrapped and erased.

Annexure, are the colours of the world, The people met around.
 
Its life, concluded before death,
Substance is, "Known To Me", Thy tongue may say.

Dwit David Philip
Chaibasha
Jharkhand
Chhattisgarh
8/08/2022

ହାତର ଖେଳ, ମୁହର ଗେଲ, ଦେହ

ହାତର ଖେଳ, ମୁହର ଗେଲ, ଦେହ
---------------
ହାତର ଖେଳ,
ମୁହର ଗେଲ,
ଓଠର ପବନ,
ଦେଲେ ବାହାରୁଛି ତୋଠୁ ସ୍ୱର,
ନାମ ଦିଅନ୍ତି ବଂଶୀ, ଗାଉଛୁ ପୁରା ଜାବୁଡ଼ି ଧରିଲେ, ତୋଦେହ।

ହାତର ଖେଳ,
ଆଙ୍ଗୁଠି ପ୍ରହାର,
କଣ୍ଠ ସହିତ ମେଳ,
ଦେଲେ ବାହାରୁଛି ତୋଠୁ ସ୍ୱର,
ନାମ ଦିଅନ୍ତି ଢୋଲ, ଗାଉଛୁ ପୁରା ଜାବୁଡ଼ି ଧରିଲେ, ତୋଦେହ।

ଢୋଲ, ମାଦଲ, ବଇଶି, ଗୀଟାର,
ବେହେଲା, ଇତ୍ୟାଦି ନାମ ତାଙ୍କର,
ସବୁକୁ ଦରକାର ପ୍ରେମର, ସ୍ପର୍ଶ,
ଦେଲେ ଗାଆନ୍ତି ଦେଇ ତାଳ ଓ ସ୍ୱର।

କାଷ୍ଟ, ପିତଳ, ଚମଡା, ତାର,
ପ୍ରେମରେ ଦେଉଛି ତାଳ ଓ ସ୍ୱର,
ନାହିଁ ଜାତୀ, ଧର୍ମ, ରଙ୍ଗ, ଭେଦ 
ମୁଁ କଣ ତାଠୁ କର୍କଶ, ଶବ୍ଦ ନାହିଁ ସୁର।

ଡୁଇଟି ଡେଭିଡ ଫିଲିପ
ଭବାନୀପାଟଣା
୯୪୩୭୧୦୪୩୦୩
www.pensofdavid.com

Can't realise without rebirth

Can't realize without rebirth 
------------
No one gives application to parents for one's birth,
No one gives one's own name, though comes to earth,
No one knows life after death,
But all known says, after death, what the one was.
 
Air is free, we polluted,
Water is free, we polluted,
Soil is free, we polluted,
Heat is free, we ozanized,
It's not need, but all desires and wants.
 
Free name,
Free birth,
Free death,
We want universe; God has given earth.
 
Dwit David Philip 
MA, LLB, PGPRM, IRPM, MCS, PhD Fellow 
Bhawanipatna, Kalahandi Odisha
klddavid@rediffmail.com 
9437104303
 
Free is God, that's not His mistake, can't realize without rebirth.

Oh You Crazy.

Oh You Crazy.
__________
As a child, I kissed you divinely,
As a teen ager, I kissed you mischievously,
As a youth, I kissed you passionately,
As an adult, I kissed you respectfully,
As an old one, I kissed you friendly,
Who in you, responded always, being smily,
Now dead is me, frozen body,
Not noticed, responding divinely,
But you are saying,
"Need a final responsive kiss", "Oh You Crazy"
God the almighty,
Saying, now dead is you, you missed the given time.

DWIT DAVID PHILIP
Advocate & Social Worker,
Badpada, Bhawanipatna, Kalahandi
klddavid@rediffmail.com
9437104303

Passion

Passion
-------------
Have written volumes, have read not much,
Have spoken immense, have heard that only drizzle,
Has heard every thing, that have uttered,
Has seen all moves, that have till desired.

Naked, I am, being covered,
Hidden, You are, being uncovered.

Earth is bleeding, I hammer,
Immense pleasure, in return, still You offer.

God of all creation, so open,
Sinner I am, driven by passion.

Being paramount creature of the universe,
Have not glanced you even being in nature.

Dwit David Philip
Advocate for social cause
Kalahandi 766001
9437104303

Understanding Entitlement Failures and Sciences of Primitive Tribes in the light of Kutia Kandh of Kalahandi

Understanding Entitlement Failures and Sciences of Primitive Tribes in the light of Kutia Kandh of Kalahandi

(Problem)

Science and human being goes together since time immemorial. Modern man is scientific and primitives are un scientific is neither true nor a fact. Facts are, lack of ample knowledge and lack of use of ample scientifically created machines, equipment, gadgets and it's products and findings is not unscientific. 

(Objectives)

1.     To unveil the truth that primitive tribes have hidden science in their day-to-day life.

2.     Land and Forest rights determines the preservation of the sciences of primitive tribes.

(Methodology)

1. Book review

2. Field visit

3. Focus group Discussion

4. Interview

(Hypothesis)

All over the world, seeing the primitives, less clothes, muddy house, forest gatherer, hunter, worshiper of nature eat raw or boiled without much spices, etc. one can't say, they have no science. But the sciences, both in humanities and in physical sciences, which are sustainable and panacea for humanity and earth are hidden in the life of primitive tribes.

Title: Understanding Entitlement Failures and sciences of of Primitive Tribes in the light of Kutia Kandh of Kalahandi

Author’s Full Name: Dwit David Philip

Designation: Legal Consultant

Contact Number: 9437104303/9425292992

e-mail: klddavid@rediffmail.com

Complete Postal Address:

Current Address

Permanent Address

Leheri Thana,

Kantapar,

Bihar Sharif, Police Station,

Nalanda 803101

Mother’s Care School

Badpada

Bhawanipatna

Kalahandi, 766001

 

Affiliation: Social Work, Freelance Legal Consultant.

Introduction: Songs, dances, music and food gives an identity to any racial group. Their functions and festivals, indigenous knowledge, techniques medicines, along with their smiles and tears, depicts their originality and identity. Their anthropology and tombs preserve their ethos and that is same with Kutia Kandha who dwell in the dance forest and hill terrain of Kalahandi, Raigada and Kandhamal districts with their own identity and test of primitive life style since time immemorial. With their forests, streams, flora and fauna, Kutia Kandha have no separate identity. Their name is their life, their religion, their economy, their physiology and even their sociology. They themselves are an academic discipline, a philosophy and an institution. And there is enough to unpack by champions and scholars of humanities and physical sciences in the domain of academic disciplines of universities of the Globe to bring their hidden truth into the light.

 

The Privative Vulnerable Tribal Group is named PVTG. This is to specifically identify them who are prone to extinction. They are distinguished from other tribal communities for their pre agricultural forest-based economy. Though they have low levels of literacy, isolated habitations they are socio economically vulnerable and dependent on forest-based livelihood but have a better social cohesion and bonding among themselves and with the nature.

*Out of 635 tribal communities in India, 62 are found in Odisha. Among the STs 13 are Particularly Vulnerable Tribal Groups (PVTGs) spread over 12 districts in the state namely, Kalahandi, Nuapada, Sundargarh, Deoghar, Anugul, Mayurbhanj, Keunjhar, Malkangiri Rayagada, Kandhamal, Gajapati and Ganjam. The scheduled tribe communities have distinct social cultural and occupational practices and traits. Tribals speak as many as 74 dialects, The Particular Vulnerable Tribal Group in Odisha include Bonda, Chuktia, Bhunjia, Didayi, Gongria, Kandha, Juang, Hill Kharia, Kutia, Kandha, Lanjia, Saora, Lodha, Mankiridia, Pauudi, Bhuyan, and Saora. [1]

 

Strength of the community: Kutia Kandha are different from other Kandha in many respects. By language they speak Kui[2] a Dravidian language. Language is a science of communication which gives information to act and react. They identify themselves Kuienju. The climate of Kutia Kandha areas is cooler. The life is tuned with climate. Their food, clothes and shelter are designed as per the climate. Sal (Soria Robustha) is the prime trees of their forests related to their socio-economic and religious life. Mango, Mahul, Sagopalm, Kusum, Asan and many others tress too are also part of their life line. Shiali and baboo are useful for their cottage and boundaries. Different edible roots, berries adds to their food. Animals like elephant, leopard, deer, bear, wild goat, boar, monkey, deer, peacock, wild fowl, snake, mongoose, etc are inevitable parts of their life.

House: Kutia Kandh stay together with high social bunding and mutual cooperation. Their houses are constructed in two or more lines being courtyard at the middle and houses both side of the courtyard where they get ample sun light.

Food: Generally, they eat thrice in a day, morning, afternoon and in night. The food they eat are maze, millet, ragi and rice. In their food, green leaves, shoots, tubers, roots, stems, flowers, fruits, seeds, mango, kernels etc are common. Shifting cultivation is their prime agriculture. They get major food stuff from it. They grow pulses, millets and miner millets. Green leaves, vegetables, fish or dry fish, meat Dall are important components of their food. Revenue Acts and forest Act controls their access and independent use of land to which they belong and depend for generations, time immemorial.

Language: They have their own Kutia dialect mixed with Kui. Kui is the dialect of other tribal groups of neighboring districts. Being in Odisha they speak the Odia language as transection of livelihood needs are done with them. Being exposed to government staffs and market of the nearby towns, some of them know Hindi and they know many English words. OPELIP project has tried to collect the Kutia words in Odia scripts with its meaning. But there is much to do to establish and preserve the language. Their language holds the culture, values, ethos and practices. The dance, drama, songs and music live in their dialect.

Role on natural resource management: Kutia Kandha know their soil, water, weather, forest. They cultivate against slope where water flows. By that soil erosion is controlled. Tubers they eat but while collecting, they do not destroy it for the continuation of its availability, they replant the tubers top before leaving the field. They do not destroy growing trees. Like kendu, chahar, harida, bahada, oanla, mahula, panasha amba, khajuri, barakoli, lembu, kamala, kushuma, kanticoli, sapuri, salap, bamboo, tamarin, costard apple, khursha, shiali,

Seeds they eat: tamarin, Shaili seeds, Khursha

Flowers they eat: Neem, Kuler, Kanchan, Agasti, drumstick,

Leaves: Kuler, Gunjer, Bahal, Kobi, Sunia, Kalam, Kosla, Khada, Khapri, Leutia, Kauria, Leutia,

They don’t want to leave the forest, though the Act is dissociating them or forcing them to leave the forest because their faith revolves on the “Dharni Khuta” their God, which are there in different parts of the forest. Their God and the mountain are almost one. Separating from forest is separating them from their God and from their religious faith. And around Dharani Khuta their life, language, culture, values revolve.

 

Gender: It’s is looked from the prospective of access and control to resources, activity profile, role in day today life especially in life cycle, birth, marriage and death. as such there is no gender difference relating to work but the harder work is done by male and lighter work is done by female. But mostly women found busy round the clock. Women and man do cultivation together, while the equipment like frames and settings are made by the male the rest of the work are done together. Frame of the houses are made by male but plastering and flooring in mud and its beautification done by female. Grinding and cooking mostly done by female. Before farming and cultivation in each season male take the lead in rituals and sacrifices to the spirits. Sacrificial meat and ceremonial food are neither cooked nor eaten by the female folk due to socio-religious prohibitions. The Kutia Kandha do not drink milk. Eating egg and pork is strictly prohibited for women. The emerging youths of both sexes have given up eating beef. During pregnancy a few food taboos are observed. Male some time marry more than one wife but stay together and share all the belongings. Women with which and barren are given diverse. Women goes for purification ceremony after child is born to her.

Technology and engineering: Art, craft, musical instruments, nets, ornaments, housing frames, farm equipment shous their skills and innovations. Their cloth garments and utensils in wooden, metal, earthen material shows their expertise for living and surviving skill. The frame of the house, carpentry of furniture, lifting water against the slopes, agriculture equipment manifests their engineering skill, their food preservation, use of forest leaves, tubers, herbs, animal body parts during health issues manifests their Sense of Medicine and their Calculation of Days, Week, Months, Year based on solar and lunar calendar and climatic predication shows their knowledge in astronomy. In spite of this Kutia the PVTG due to their lack of knowledge on numbers and letters of others’, are considered backward and are ignored in different walks of life.

Work and earning: Kutia Kandh engage themselves in cultivation, wood cutting, gathering forest products, road making, plantation, sale their own cattle and crops and forest products. They do not work in other ethno-cultural groups.

Borrowing and mortgaging is done during food scarcity, marriage, festivals bride price, court case in land lord or middleman or in shop keepers. They are an opportunity of credible investment for better return as they are faithful borrowers.

Entitlement: The moment s/he takes birth, an individual is surrounded by land, but the pity is that, all do not have the right on it because of lack of rights over the land. Like that many Kutias have no right over the land where they are born, dwell and cultivate since their ancestor. The village, where they reside have no record of rights to show to anyone. 

Disability: It is seen that many of them are under nourished and malnourished. They don’t go for treatment nor for certification for availing government disability benefits. Due to working in forest and climbing trees many of them get injured. They do the local indigenous treatment. Often it does not bear fruit.

Leadership and Judiciary: leadership is both traditional and as per government by election. Traditional clan leaders are Mutha Majhi and Majhi and religious leaders are Jani who is magico-religious leader who is also an astrologer and healer and they continue to serve the community hereditably. Birth death and marriage is a social function lead by leaders. Stealing, begging and robbery is not found in Kutia Kandh.

Marriage, diverse, premarital, extramarital post marital affairs, inter clan marriage exists but it is not a regular practice. For this kind of situation financial fine is imposed on the culprits and convicted. Punishment and restrictions are imposed. Pregnancy of unmarried girls are seriously viewed. Mmarriage like marriage by love, capture, exchange and intrusion are also practised. Sororate and junior levirate is also practised. Marriage by bride prise is done in arrange marriage and it is costly.

Festivals and merry making: Major festivals are Meriah sacrifice, Phush Puni, Nua Khaee, Dadbinere, Dasehera, Kandanga, Dakina, Basa Dakina, etc. Meriah festival (Bia Katina Dakina) is the most significant and expensive occasion of Kutia Kandh

Threat to the community: On the visit to Taldumer and Uper Dumer it was seen that, there is an in accessible road to these interior village after the Multinational Corporate House, Vedanta Township. After the town ship the road has become narrow to narrower. After it there is dance forest till one riches to these villages. There are many villages scattered in the forest and hills, even after Taldumer. People are not fully clothed, look slim. From their villages, the watershed streams are flowing down to the valleys of the district. The mountain Niyamgiri, is the biggest bauxite store of Asia, seems going out of their control.[3] Deforestation due to industrialization and urbanization of Lanjigarh head quarter is clearly visible. Topo spare in many areas is seen opened looks red uncovered from the green coverings. People say number of animals, timbers, forest coverage is decreasing in number in a very fast rate though number of forest staffs are increasing. Vehicle movements and industrial products both consumable and non-consumable items are increasing. There are Schools and Staffs like Anganwadi and Accredited Social Health Activists but kindergarten care and maternal care looks at crude stage.

Development is a concept, taught in Schools and Universities with many sophisticated definitions and analysis with many parameters and indicators but the human development Index, parameters and indicators looks paralyzed in the village like village, Taldumer and Uper Dumer. The present Chief secretary of Odisha, who was a District Collector and Magistrate and Project Director of District Rural Development Agency, who says Kalahandi as his Second Home District, he too may cry seeing this entitlement failure of Kutia Kandha, because now the district remembers when the Collector was touring in Maruti Gypsy, by driving by self has given no result though now the colorful Government Offices, Banks, Panchayats and Vedanta Almunia Setup looks functional and active.

Conclusion: Over all among the Kutia Kandh there is gross entitlement Failure: Indian population can be broadly divided into tribals and non-tribals so is the population of Kalahandi.  Though there are different kinds of tribes but it is believed that the primitive tribes of Kalahandi are the original inhabitant of the district. Most of them are lagging behind in comparison to tribes of the parts of the world and the state and the district. The Primitive Tribes are still in remote locations and are forest dwellers with their survival strategy. Their survival strategy has distinct science. Their language is a science, their agriculture, food, medicine, food storage are sciences. Their irrigation, their cottages, village, set up are engineering and science. Their days, months, year calculation is a science. They manage their flora and fauna; their animals and birds are a science. Though their goods and materials lloks primitive but they are innovator and sustaining the science since time immemorial which is sustainable. Their interpersonal relation, group behaviour and concept of rules and disciplines are a different sociology which has values and doctrines. They respect it and the values and doctrines bind them together and give them special identity in spite of modernism.

The non tribes’ dwell mostly in plain areas, villages, towns and cities. Socio economic situation of tribes are relatively lagging behind. In education and health and in other parameters of development, that amounts to further backwardness. The reason is, their dream and expectation are not so high. They are dependent on nature and forest products. They are not prone to migration. They are not exposed to higher education.

Apart from education none availability of lend is their new issue. Now Government and the forest act says they have no authority in the forest where their God in the form of dharni khuta or jani khuta /Saru Penu (Mountain God) is there. It is a stump for the non-tribe but it is their traditional God not matching with any other religion. So far, the different Definition of Entitlement failure are concerned it is, not having ownership of food shelter or clothes, land and water, in spite of exchange of capacity and capabilities to exchange with the state and the society. Tribes in India especially the primitive tribes do not have land rights though for generations they are inhabitants of this land. But the issue is, with the failure of entitlement of the forest land no one will take away their age-old scientific knowledge on land water, forest and their animal and society but by departing from the forest land the science they have in their dialect, interpersonal relation and in their goods and belongings will be lost. Science of primitive tribes must be restored.



[1] Annual activity report of (OPELIP Annual Report of Govt of Odisha

 

[2] Eighth Schedule of the constitution of India

[3] Geological Survey of India 

ଦେଖ ଖରା ମୃତ୍ୟୁ ଖୋଜୁଛି

ଦେଖ ଖରା ମୃତ୍ୟୁ ଖୋଜୁଛି
______________
ଦେଖ ଖରା ମୃତ୍ୟୁ ଖୋଜୁଛି,
ଗ୍ରାସିବ କାହାକୁ ତାଘରୁ ବାହାରିଛି,
ବର୍ଷା ଶୀତ ତା ବିନା ହୁଏନି, 
ରୁକ୍ଷ ରୁପ ତାର ପ୍ରଶ୍ନ ଏପରି କାହିଁକି?
ଶାସନ ପ୍ରଶାସନ ନୋଟିସ ଦେଉଛି
ଘରୁ ବାହାରିଲେ ପ୍ରାଣ ଯାଉଛି,
ଦିନରେ ସିନା ବାହାରକୁ ବାହାରିବନି,
ରାତି ବାର ଟାରେ କାହିଁକି ସୋଇ ହେଉନି?
ଗଛ ପତ୍ର ସବୁ ଝାଉଳି ଯାଉଛି,
ପତ୍ର ଝଡ଼ା ଯାଇ ପତ୍ର କଅଁଳି ମରୁଛି,
ବୁଡ଼ା ବୁଢ଼ୀ କହୁଛନ୍ତି ଏପରି ଦେଖିନି,
ଉତ୍ତର ନଦେଇ ସରକାର ନୋଟିସ ଦେଉଛି।
ଜଗାନାଁ ଓ ସରକାର ରଥରେ ମାତିଛି,
ଜଂଗଲୀ ଲୋକ ଆବସ ପାଇଛି,
ରଥ ଓ ଘର ସରକାର ଵୁଝୁଛି,
ପାଇଖାନା ସହସ୍ର ବାହାରେ କରିଛି।
ନ ବାହାରି ଘରୁ ଯିବି କାହା ଠିକି,
ଗଛ କାଟି ରାସ୍ତା କେଉଥି ପାଇଁ,
ମୃତ୍ୟୁ ସଜାଡି, ନୋଟିସ ବାହାରିଛି,
ନୋଟିସ ଦିଅ ଖରାକୁ ସେ ଯାଉ ପଳାଇ,
ଦେଖ ଖରା ମୃତ୍ୟୁ ଖୋଜୁଛି।

ଡୁଇଟ ଡେଭିଡ୍ ଫୀଳିପ
ଓକିଲ ଓ ସମାଜ ସେବୀ
ଭବାନୀପାଣା, କଳାହାଣ୍ଡି
୯୪୩୭୧୦୪୩୦୩
klddavid@rediffmail.com

ମୁଁ ଭୋଟ ଦେବି କାହାକୁ

ମୁଁ ଭୋଟ ଦେବି କାହାକୁ
_________________
ମୁଁ ଭୋଟ ଦେବି କାହାକୁ, ଏହା ଏକ ଜଟିଳ ପ୍ରଶ୍ନ। ଏହି ପ୍ରଶ୍ନ ପଚାରୁଛନ୍ତି, କାମ ବାଲି, ଚାକର, ପିଅନ, ନିର୍ମାଣ ଶ୍ରମିକ, ଗାଁର ସରକାରୀ ବିଦ୍ୟାଳୟର ଛାତ୍ର ଓ ଛାତ୍ରୀ ମାନଙ୍କ ମାଁ ଓ ବାପା। ପଚାରୁଛନ୍ତି ନୁଆ ଯୁବା ଯୁବତୀ ଭୋଟର, ପଚାରୁଛନ୍ତି କୋଟି କୋଟି ସରକାରୀ ବସ ଯାତ୍ରୀ ଓ ତୃତୀୟ ଶ୍ରେଣୀର ରେଳ ଯାତ୍ରୀ। ପଚାରୁଛନ୍ତି, ବିହାରର ମୂଶାହାରି, ଛତିଶଗଡର ଗଣ୍ଡ, ଝାଡ଼ଖଣ୍ଡର ହୋ, ଓଡ଼ିଶାର କୁଟିଆ କନ୍ଧ। ଉତ୍ତର ଖୋଜିବ କେଉଁଠି। ଏମାନେ ଭାରତରେ ସମସ୍ତେ ମିଶି ୩୦% ରୁ ଅଧିକ।ଖବର କାଗଜର ଗର୍ଭ ଗୃହ କହୁଛି, ସର୍ବଜାତୀୟ ଗଣତନ୍ତ୍ର ଇଣ୍ଡେକ୍ସରେ ଭାରତ ତଳମୁହାଁ ହୋଇ ସାରିଛି। ପ୍ରଧାନ ମନ୍ତ୍ରୀ ଆଉ ବିଶ୍ୱ ଗୁରୁ ନକହି, ବିଶ୍ଵ ବନ୍ଧୁ କହିଲେଣି। ଧର୍ମ ଭିତ୍ତିକ ଉତ୍ପିଡନରେ ଭାରତ ଆଗୁଆ। ମାନବ ଅଧିକାର ଭାରତରେ ଭଙ୍ଗ ହେବା ମାତ୍ରା ପାଇଁ ବିଶ୍ଵ ଦରବାର କ୍ଷୁବ୍ଧ। ବିଦେଶୀଙ୍କ ପାଇଁ ଅସହିଶ୍ନୁ ହେବା ବଢ଼ି ଚାଲିଛି ବୋଲି ୱାଇଡେନ୍ କହିଛନ୍ତି। ଜି-୨୦ ରେ, ଧର୍ମ ଭିତ୍ତିକ ସ୍ଵାଧୀନତା କୁ ଗୁରୁତ୍ଵ ଦିଆଯାଇଛି। କେଜ୍ରିୱାଲଙ୍କ ବନ୍ଦୀ ହେବା, ଗଣତନ୍ତ୍ର ଓ ଦେଶର ଗଣତାନ୍ତ୍ରିକ ନେତାକୁ ବିଚଳିତ କରିଛି। ସମ୍ବାଦ ପତ୍ରର ସ୍ଵାଧୀନତା ବି ପ୍ରଶ୍ନର ଘେରକୁ ଆସିଛି। ଭାରତର ସ୍ବାସ୍ଥ୍ୟ ବିବୃତିକୁ 'ଲାନସେଟ' ପତ୍ରିକା ସନ୍ଦେହ କରୁଛି। ହାଭାର୍ଡ ରିପୋର୍ଟ ଅନୁଯାଇ ଭାରତର ଶିଶୁ ପୁଷ୍ଟିହୀନତା ୬.୭ ମିଲିୟନ। ବିଶ୍ଵ କ୍ଷୁଧା ଇଣ୍ଡେକ୍ସ ଅନୁଯାୟୀ ଭାରତ ୧୧୧ ରୁ ୧୨୫ କୁ ଖସିଛି। ବିଶ୍ଵ ଦାସତ୍ୱ ଇଣ୍ଡେକ୍ସ ରେ ଭାରତ ଜି-୨୦ ଦେଶମାନଙ୍କ ଭିତରେ ସବୁଠୁ ଶୀର୍ଷରେ ଅଛି। ଯୁବା ବେରୋଜଗାରରେ ଭାରତ ୨୩.୨୨ % ରେ, ଯାହାକି ପାକିସ୍ଥାନ ଠୁ ଅଧିକ। ଏସବୁ ତଥ୍ୟ WIRE/ୱାୟାର ମାଗାଜିନ୍ ରୁ ମିଳିଛି।
ଗଣତନ୍ତ୍ରରେ ନାଗରିକ ଭୋଟ ଦେଇ ନିଜ ନେତା ବାଛିଥାଏ। ମୁଖ୍ୟ ମନ୍ତ୍ରୀ ଓ ପ୍ରଧାନ ମନ୍ତ୍ରୀଙ୍କୁ ଭାରତରେ ନିର୍ବାଚିତ ସଦସ୍ୟ ମାନେ ବାଛନ୍ତି। ମୁଖ୍ୟ ମନ୍ତ୍ରୀ ଓ ପ୍ରଧାନ ମନ୍ତ୍ରୀ ପାଇଁ କେବଳ ନବୀନ ଓ ମୋଦି କିମ୍ବା ରାହୁଲ ଓ କେଜ୍ରିୱାଲ ବା ତେଜସ୍ଵୀ ଓ ସଚିନ ଯୋଗ୍ୟ କହିବା ଉଚିତ୍ ନୁହେଁ। ନେଟ ର ଏକ ଆକଳନରୁ ଓଡ଼ିଶାରେ ପ୍ରାୟ ୩.୨୯ କୋଟି ଭୋଟର ୨୦୨୪ ମସିହାରେ ଭୋଟ ଦେଇ ପାରିବେ। ଓଡ଼ିଶାରେ ୧୪୭ ଜଣ ବିଧାୟକ ନିର୍ବାଚିତ ହୋଇ ଜଣଙ୍କୁ ମୁଖ୍ୟମନ୍ତ୍ରୀ ଓ ଅନ୍ୟା କିଛି ଜଣଙ୍କୁ ମନ୍ତ୍ରୀ କରି ପାରିବେ। 
ସମଗ୍ର ଭାରତରେ ଅନ୍ୟ ଏକ ନେଟର ଆକଳନରୁ ଜାଣିବାକୁ ମିଳୁଛି, ପ୍ରାୟ ୯୭ କୋଟି ଭୋଟର ଭୋଟ ଦେବେ ଓ ୫୪୩ ସାଙ୍ଗସଦକୁ ନିର୍ବାଚିତ କରିବେ। ଭାରତ ଓ ଓଡ଼ିଶାରେ ଏହି ୯୭ କୋଟି ଜନତା ଭିତରେ ଲୁଚିରହିଛନ୍ତି ଲକ୍ଷାଧିକ ସାଧୁ ଓ ବିଭିନ୍ନ କ୍ଷେତ୍ରରେ କୃତିତ୍ବ ହାସଲ କରିଥିବା ନାଗରିକ ମାନେ। ନେତା ଓ ନେତୃତ୍ୱର ଅଭାବ ନାହିଁ। ହୁଏତ କୁଟ ନୀତିଜ୍ଞ ମାନଙ୍କର ଅଭାବ ଅଛି।
ଆମେ ଯାହାକୁ ନିର୍ବାଚିତ କରିବା ସେ ନିର୍ବାଚିତ କରିବେ ତାଙ୍କ ଭିତରୁ ନେତା, ଯିଏକି ଓଡ଼ିଶା ଓ ଭାରତର ଆଗାମୀ ପାଞ୍ଚ ବର୍ଷର ଭାବି ପ୍ରଗତି ଓ ତନ୍ତ୍ରକୁ ରୂପ ଦେବେ।
ନିର୍ବାଚନ ପରେ ପ୍ରାୟ ୯୭ କୋଟି ଭୋଟ୍ଟର ଦେଖିବେ, ତାଙ୍କ ଭୋଟ ର ଫଳାଫଳ କେଉଁ ରୂପ ନେଲା। ଭୋଟ ଦେଲି କାହାକୁ, ନେତା ହେଲା କିଏ। ଭୋଟ ଦେଲାବେଳକୁ ଭୋଟରଙ୍କୁ ପ୍ରଭାବିତ କରିଥାଏ: ଦଳର ନାମ, ଦଳର ଚିହ୍ନ, ଦଳର ଦର୍ଶନ ଓ ପ୍ରାର୍ଥୀଙ୍କ ଚରିତ୍ର। 
ନିର୍ବାଚନ ପୂର୍ବେ ପ୍ରାର୍ଥୀଙ୍କୁ ଓ ପରେ ନିର୍ବାଚିତ ନେତାଙ୍କୁ ନିଜ ଜଣାଣି ଯଦି ଜଣାଇ ପାରୁନାହୁଁ, ତାଙ୍କୁ ଭୋଟ ଦେଇ ଲାଭ ନାହିଁ। ପ୍ରାର୍ଥୀ ଓ ନିର୍ବାଚିତ ନେତା ଭୋଟ୍ଟରଙ୍କୁ ଭୋଟ ପରେ ଭୁଲିଯିବା ଗ୍ରହଣୀୟ ଆଚରଣ ନୁହେଁ।
ରାଷ୍ଟ୍ର ପତି ଯଦିଓ ରାଷ୍ଟ୍ର ମୁଖ୍ୟ, ପ୍ରଧାନ ମନ୍ତ୍ରୀ ଓ ମୁଖ୍ୟ ମନ୍ତ୍ରୀ ଯଦିଓ ଦେଶର ଓ ପ୍ରଦେଶର ନେତୃତ୍ୱ ନିଅନ୍ତି, ତାଙ୍କ ପାଖରେ ଆମ ଜଣାଣ ଜଣାଇବାର ପ୍ରଥମ ବିକଳ୍ପ, ଆମ ଅଞ୍ଚଳର ପ୍ରାର୍ଥୀ ଓ ନିର୍ବାଚିତ ନେତା। 
ତେବେ ମୁଁ ଭୋଟ ଦେବି କାହାକୁ। ଦଳର ନାମ, ଦଳର ଚିହ୍ନ, ଦଳର ଦର୍ଶନ କୁ, ନା ପ୍ରାର୍ଥୀଙ୍କୁ। ପ୍ରାର୍ଥୀ ଓ ଦଳର ନାମ, ଦଳର ଚିହ୍ନ, ଦଳର ପ୍ରକୃତି ଓ ଦଳର ଦର୍ଶନ ଭିତରେ ଅନେକ ସମୟରେ ସମନ୍ୱୟ ରହେ ନାହିଁ। ତେବେ ମୋର ପ୍ରାଧାନ୍ୟତା କଣ। 
ନେତା, ଦଳ ବଦଳାଇବା, ଭାରତର ରାଜନୀତିରେ ଏବେ ଏକ ସାଧାରଣ ବିଷୟ। ଦକ୍ଷିଣ ପନ୍ଥି, ବାମ ଦଳକୁ ଓ ବାମ ପନ୍ଥି, ନ୍ଦକ୍ଷିଣ ପନ୍ଥିକୁ ବି ଡେଇଁବା, ସାଧାରଣ ବିଷୟ ହୋଇଛି। ଦଳର ଚିହ୍ନ, ଦଳ ର ପ୍ରକୃତି ଓ ଦଳର ଦର୍ଶନ, ପ୍ରାର୍ଥୀମାନଙ୍କୁ ଦଳରେ ବାନ୍ଧି ରଖି ପାରୁନାହିଁ। ନିର୍ବାଚନ ପରେ ସେମାନେ ଯଦି ଭୋଟରକୁ ଆଖି ଠାରୀ ଦିଅନ୍ତି ତେବେ ଆମେ କରିବା କ'ଣ?
ଆଜିର ଓଡ଼ିଶା ଓ ଭାରତ, ବିଜୟୀ ଦଳର ଚିହ୍ନ, ପ୍ରକୃତି ଓ ଦର୍ଶନ ତଥା ବିଜୟୀ ପ୍ରାର୍ଥୀଙ୍କୁ ନେଇ ପରିଚୟ ପାଉଛି। ଭାତ ହାଣ୍ଡି ଓ ଛାତର ଭବିଷ୍ୟତ ନିର୍ଧାରଣ କରୁଛି ପ୍ରାର୍ଥୀ ଚୟନ। କିନ୍ତୁ ଭାତ ହାଣ୍ଡି ଓ ଛାତର ଭବିଷ୍ୟତ ନାଁରେ ମୁଁ ମୋର ଭୋଟ ଦେଇ ଦେଶର ଗଣତାନ୍ତ୍ରିକ ଭବିଷ୍ୟତକୁ ଅନ୍ଧକାର ଭିତରକୁ ଠେଲି ଦେଉ ନାହଁ ତ?
ମୁଁ ଓ ମୋର ସହ ନାଗରିକ, ପୁଣି ମୋ ଦେଶ, ଅନ୍ୟ କାହାର ଚାପରେ ଯଦି ଅଛି, ତେବେ ମୋର ସ୍ଵାଧୀନତା ନାହିଁ, ଆଉ ମୁଁ ଗଣତନ୍ତ୍ର ଭୋଗ କରି ପାରୁ ନାହିଁ କୁହାଯିବ। କେବଳ ଭୋଟ ଦେବା ଗଣତନ୍ତ୍ର ନୁହେଁ। ଅନ୍ୟର କ୍ଷତି ନକରି, ସ୍ଵାଧୀନ ଭାବେ, ନିଜର ଖୁସିକୁ ଉପଭୋଗ କରିବା, ମୋ ପାଇଁ ପ୍ରକୃତ ସ୍ଵାଧୀନତା ଓ ଗଣତନ୍ତ୍ର। ଭାତ ହାଣ୍ଡି ଓ ଛାତର ଭବିଷ୍ୟତ ନାଁରେ, ସ୍କିମର ଆଳରେ, ମୋର ଭୋଟକୁ, ଅର୍ଥାତ ସ୍ଵାଧୀନତାକୁ କିଣା ଯାଉନାହିଁ ତ? ମୁଁ ଭୋଟ ଦେଉଛି ନା ମୁଁ ବିକ୍ରି ଯାଉଛି? କିଣିଲା ପରେ, କିଣା ପଦାର୍ଥ ବା ବିକ୍ରି ହୋଇଥିବା ମଣିଷ ଉପରେ କ୍ରେତାଙ୍କର ଏକଛତ୍ର ଅଧିକାର ରହେ। ଭାରତରେ ଭୋଟର ମାନଙ୍କର ଅବସ୍ଥା କିଣା ଅବସ୍ଥାକୁ ପହଞ୍ଚି ସାରିଲାଣି ବୋଲି ଚର୍ଚ୍ଚା।
ମଦ, ମାଂସ, ଟଙ୍କା କେବଳ ଭୋଟ କିଣିବା ମାଧ୍ୟମ ନୁହେଁ, ଚିହ୍ନ, ଦର୍ଶନ, ଦଳ, ନାରା, ପ୍ରତିଶୃତି ବି ଭୋଟ ଲୋଭେଇବାର ମାଧ୍ୟମ ହୋଇଛି। ଭୋଟ, କିଣା ବିକାର ଶିକାର ନହୋଇ, ଗଣତାନ୍ତ୍ରିକ ଉପାୟରେ ଭବିଷ୍ୟତ "ନିର୍ଦ୍ଧାରଣର ତନ୍ତ୍ର" ହେଉଛି ନିର୍ବାଚନ। 
ନିର୍ବାଚନ ଗଣତନ୍ତ୍ରର ଏକ ସର୍ବଶ୍ରେଷ୍ଠ ପର୍ବ। ନିର୍ବାଚନ ଆୟୋଗର ଅଧିନରେ କ୍ଷମତାର ବିନ୍ଦୁ ଗୁଡ଼ିକ, ପୋଲିସ, ପ୍ରଶାସନ ଇତ୍ୟାଦି, ସମ୍ପୂର୍ଣ ରୂପେ ପରିଚାଳିତ ହୁଅନ୍ତି। ବିଚାରାଳୟ, ନିର୍ବାଚନ ଆୟୋଗର ସ୍ଵାଧୀନତାକୁ ନିଶ୍ଚିତ କରନ୍ତି। କିନ୍ତୁ ସନ୍ଦେହ, "ନିର୍ବାଚନ ଆୟୋଗ" ଓ ଏହାର କର୍ମକର୍ତ୍ତା, ନିର୍ବାଚନ ପ୍ରକ୍ରିୟାର ଆରମ୍ଭରୁ ଶେଷ ଯାଏଁ, ଶାସକ ଦଳ ଦ୍ଵାରା ପରିଚାଳିତ ହେଉ ନାହିଁତ?
ଭାରତରେ ନିର୍ବାଚନ ଆୟୋଗ ସ୍ଵାଧୀନ ବୋଲି ଯଦି ନାଗରିକ ଅନୁଭବ କରି ପାରୁ ନାହିଁ, "ଝିଅ ପ୍ରେମ-ବିବାହ କରୁଛି ସତ କିନ୍ତୁ ପ୍ରେମର ଆଳରେ ସେ ପ୍ରତାରିତ ହେଉଛି"।
ଭାରତ, ସ୍ଵାଧିନତା ସଂଗ୍ରାମୀ ମାନଙ୍କୁ ପୂଜା କରେ। ସେମାନେ ପୂଜ୍ୟ। ଆଠଟି ଦସନ୍ଧି, ଅପର୍ଯ୍ୟାପ୍ତ ମାନବ ସମ୍ବଳ, ପ୍ରାକୃତିକ ସମ୍ପଦ ଓ ସମ୍ବିଧାନ, ବିକାଶ ପାଇଁ ଯଥେଷ୍ଟ ଉପାଦାନ ଅଟେ। ହେଲେ, ଭାତ ହାଣ୍ଡି ଓ ଛାତ, ସମସ୍ତଙ୍କ ପାଇଁ ସୁନିଶ୍ଚିତ ହୋଇ ପାରି ନାହିଁ। ପିଇବା ପାଣି, ବିଜୁଳି, ଶିକ୍ଷା ସ୍ବାସ୍ଥ୍ୟ, ସହରର ବସ୍ତି ଓ ଜରିବେଟୁଙ୍କୁ ଦେଖିଲେ, ବିକାଶର ବାସ୍ତବ ସ୍ଥିତି ସ୍ପଷ୍ଟ ହୋଇ ଯାଉଛି। ଗାଁ ମାନଙ୍କରେ ନାଳ ଓ ନଳ, ପଲିଥିନ ଓ ଖୋଲା ମେଲା ଦେହ, ପୋଖରୀ ତୋଠରେ କେବଳ ନୁହେଁ, ବସ୍ତି ଓ ବଜାରେ ମଧ୍ୟ ମୁକୁଳା ଦିଶୁଛି। ଆଦିବାସୀ ଓ ହରିଜନ କେବଳ ନୁହେଁ, ଭାତ ହାଣ୍ଡି ଓ ଛାତ ଅସୁରକ୍ଷିତ ପ୍ରତ୍ୟେକ ନାଗରିକ ବି ନୁହେଁ, ଆମ ସମସ୍ତଙ୍କର ଏକ ପ୍ରଶ୍ନ, ମୁଁ ଭୋଟ ଦେବି କାହାକୁ?


ଡୁଇଟ୍ ଡେଭିଡ ଫିଲିପ୍
ଓକିଲ ଓ ସମାଜ ସେବୀ
କଳାହାଣ୍ଡି, ୯୪୩୭୧୦୪୩୦୩

ଗୁପ୍ତେଶ୍ୱରରେ ଗୁପ୍ତ ଇଶ୍ଵର ମାନଙ୍କ ସହିତ ଭେଟ

ଗୁପ୍ତେଶ୍ୱରରେ ଗୁପ୍ତ ଇଶ୍ଵର ମାନଙ୍କ ସହିତ ଭେଟ
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ପଞ୍ଚାବନ ବର୍ଷରେ ଚାରି ରାଜ୍ୟରେ ବୁଲି ବୁଲି, ମଣିଷ ବିଶ୍ରାମ ନେବାକୁ ଚାହିଁଲା। ଭାରତର ଚାରି ମେଟ୍ରୋରେ ବୁଲି ବୁଲି ଆଧୁନିକତା ସହିତ ଯୁଝି ଆସିଲା। ଦୁଇଟି ଆଇ.ଆଇ.ଟି, ମୁମ୍ବାଇ ଓ ଖଡକପୁରରେ ଗ୍ରାମ୍ୟାଞ୍ଚ୍ଚଳ ବିକାଶ ଯୋଜନାର ପ୍ରଶିକ୍ଷଣ ନେଇ ବୈଷୟିକ ଶିକ୍ଷାର ଶୀର୍ଷକୁ ଦେଖିବାର ସୁଯୋଗ ପାଇଲା। ବିହାରର ମୁଷହର, ଝାଡ଼ଖଣ୍ଡର ମାଲଟ୍ଟୋ, ହୋ, ଛତିଶଗର୍ଡର ଗଣ୍ଡ ଓ ଓଡ଼ିଶାର କୁଟିଆ କନ୍ଧଙ୍କ ପାଇଁ କାମ କରି ମଣିଷର ଦାରିଦ୍ର୍ୟତା ଓ ମଣିଷର ମଣିଷ ସମ୍ମୁଖରେ ସାମ୍ବିଧାନିକ ମଜବୁରି ଜାଣି ପାରିଥିଲା।  କିନ୍ତୁ କୋରାପୁଟର ଗୁପ୍ତେଶ୍ୱର ଉଇଗୁଡ଼ାକୁ ଆସି ଗୁପ୍ତ ଇଶ୍ଵର ମାନଙ୍କ ସହିତ ଭେଟ ହେଇ ଆତ୍ମ ତୃପ୍ତି ପାଇଲା। ସେମାନେ ବାସ୍ତବରେ ଜୀବିତ ଇଶ୍ଵର ମାନେ। ଆମପରି ଦେହ ଧାରୀ ମଣିଷ ମାନେ। ମାଟିର ଓ ଦେବତ୍ୱର ଇତିହାସ ଓ ପରମ୍ପରାକୁ ବଜାଇ ରଖିଛନ୍ତି। ନିଜ ନିଜ ଭିତରେ ପ୍ରଗାଢ଼ ପ୍ରେମ ଓ ଅଜଣା ଅଶୁଣାଙ୍କୁ ଆତିଥ୍ୟ। କିଏ ସେମାନଙ୍କୁ ପୂଜା କରୁ ନ କରୁ ମୁଁ କରୁଛି। କୋରାପୁଟ, ଶୁଣିବାକୁ ମିଳେ, ଧାନ ଚାଷର ଆଦ୍ୟ ସ୍ଥଳୀ, ସୁଗନ୍ଧ ଵାସୁମତି ଚାଉଳର ଅନ୍ତୁଡ଼ି ଶାଳ, ପୁଣି କ୍ଷୁଦ୍ର ଶସ୍ୟ, ବାଜରା, ଜଆର, କାଙ୍ଗ, କୁଷଲାର ଜନକ, ତାଉପରେ ଗୁପ୍ତ ଇଶ୍ଵର ମାନଙ୍କର ବାସ ସ୍ଥାନ ବୋଲି ତା ୧୯/୦୪/୨୦୨୪ ରେ ଯାଇ ଜାଣିଲି। ଉଇଗୁଡ଼ା ଗାଁଟି ହେଉଛି ବାଇପରୀଗୁଡ଼ା ପ୍ରଖଣ୍ଡର ରାସ୍ତା ନଥିବା, ଅଙ୍ଗନ୍ ୱାଡ଼ି ଗୃହଟେ ନଥିବା, ସ୍କୁଲ ଗୃହ ନଥିବା, ପୁଣି ପ୍ରସୂତି ନାରୀକୁ ପ୍ରାୟ ଦୁଇ କିଲୋ ମିଟର ପାହାଡ ଚଢି ଭାର ଓ ବୋଝେଇ କରି ନିଆ ଯାଉଥିବା ଓ ଅକ୍ଷର ସହିତ ଅପରିଚିତ ଥିବା ଆଦିମ ଜନଜାତିଙ୍କ ଗ୍ରାମ।      
ବାଇପରୀଗୁଡ଼ାର ଗୁପ୍ତେଶ୍ୱର ଓ ହଲଦିକୁଣ୍ଡ ବର୍ତ୍ତମାନ ପୁରା ଓଡ଼ିଶା ଓ ଛତିଶଗଡ ପାଇଁ, ଗୁପ୍ତ ଇଶ୍ଵରଙ୍କ ଦର୍ଶନ ଓ ପର୍ଯ୍ୟଟନର ସ୍ଥାନ। ଜଇପୂର-ଗୁପ୍ଟେଶ୍ୱର ରାଜ ରାସ୍ତା ପରିଦର୍ଶକଙ୍କ ପାଇଁ କଳା କାର୍ପେଟ ପକାଇ ନିମନ୍ତ୍ରଣ କଲା ପରି ସୁଗମ୍ୟ ହୋଇଛି। ଚୌବନ୍ କିଲୋମିଟର କେମିତି ପାର ହୋଇ ଯାଉଛି ଜାଣି ହେଉନି। ଜଇପୂରକୁ ବିଶ୍ୱବାସି ପାଇଁ ଉଡାଜାହାଜ, ଓ ରେଳ ପଥ ସଂଯୁକ୍ତ ହୋଇଛି। 
ବର୍ତ୍ତମାନ୍ ଏଠିକାର ଆଦିବାସୀ ଓ ଜନଜାତି ଚଇତ୍ରା ପାଳନରେ ଭାରି ବ୍ୟସ୍ତ। ସ୍ଥାନେ ସ୍ଥାନେ ରସି ଧରି ଯାନ ବାହନକୁ ଅଟକାଇ କିଛି ପର୍ବ ଖର୍ଚ୍ଚ ମାଗୁଛନ୍ତି। ଯାତ୍ରୀଙ୍କୁ କେଉଁଠି ଫୁଲ ଦେଇତ କେଉଁଠି ସ୍ମିତ ହସଟେ ଦେଇ ଶିଶୁ, କିଶୋରୀ, ମାଁ ଭଉଣୀ ଆଠଣି ଠୁ ଆରମ୍ଭ କରି ଯେତେ ଦେଇପାର, ନେଇ, ରାସ୍ତା ଛାଡ଼ି ଦେଉଛନ୍ତି। ମନେ ହେଉଛି, କୋରାପୁଟ ସାଜିଛି। ଗୁପ୍ତ ଇଶ୍ଵରମାନେ ନିଜେ ବାହାରି ଭେଟୁ ଛନ୍ତି ପରିଦର୍ଶକ ମାନଙ୍କୁ, ନିଜେ ଇଶ୍ଵର ମାନେ ସ୍ବାଗତ କରୁଛନ୍ତି। ଉଇଗୁଡ଼ା ପହଞ୍ଚିବା ପୂର୍ବରୁ ଚାରିଚକିଆ ଧଳା ହୁଣ୍ଡାଇ-ଇଅନ ଗାଡ଼ିକୁ ପ୍ରାୟ ଦୁଇ କିଲୋମିଟର ଦୂରରେ ରଖି ଦିଆ ଗଲା। ତାପରେ ଦୁର୍ଗମ ରାସ୍ତା ଆରମ୍ଭ ହେଲା। ଯେଉଁଠି ଗାଡିରୁ ଓହ୍ଲାଇଲୁ ସେଇଠୁ ପ୍ରାୟ ଷାଠିଏ ସତୁରୀ ଫୁଟ ତଳକୁ ଓହ୍ଲାଇବାକୁ ପଡ଼ିଲା। ସାଙ୍ଗରେ ଥିବା ଦୁଇ ମହିଳା ଏନ.ଜି.ଓ କର୍ମୀ, ବାର ବାର ତାଗିଦ୍ କରୁଥିଲେ 'ଦେଖନ୍ତୁ ପଡି ଯିବେ'। ଏକ୍ସନ କମ୍ପାନୀର ଗ୍ରିପ ଥିବା ବୁଟ ପିନ୍ଧିଥିଲି, ତାହା ହଠାତ୍ ତଳ ମୁହା ରାସ୍ତାରୁ ଟଳି ପଡ଼ିବାଠୁ ରକ୍ଷା କରୁଥିଲା। ମନେପଡୁଥିଲା  ଗୟା ପାଖର ଟାଙ୍ଗରା ପାହାଡ଼ ଯାହାକୁ ପ୍ରସୂତି ମୃତ ସ୍ତ୍ରୀ ପାଇଁ କାଟି ଦେଇଥିଲା ଦଶରଥ ମାଂଝୀ। ଘାଟି ଓହ୍ଲାଇ ଓହ୍ଲାଇ ଭାବୁ ଥିଲି, ଆଧୁନିକତା କଣ ନିଷ୍ଠୁର, କେବଳ ଆଦିବାସି ଓ ହରିଜନଙ୍କ ପାଇଁ? ନା ନିଷ୍ଟୁର ପାହାଡ ମାନେ ଘେରି ଦେଇଛନ୍ତି ଗୁପ୍ତ ଇଶ୍ଵର ମାନଙ୍କୁ ବିପର୍ଜୟ ମୁଖରୁ ବଞ୍ଚାଇ ରଖିବା ପାଇଁ ।
ଦୂରରୁ ଦିଶୁଥିଲା ଗାଁଟି, ସାଥି ମାନେ କହିଲେ, ଏ ହେଉଛି ଉଇଗୁଡା, ଏଠି ଆଦିବାସୀ ରହନ୍ତି । ଗ୍ରୀଷ୍ମ ଉତ୍ତାପରେ ମାଟିର ତାତି, ସୂର୍ଯ୍ୟର କିରଣର ନିଷ୍ଠୁର ଛାଟି, ଟାଙ୍ଗରା ଜଙ୍ଗଲର ଝାଞ୍ଜି, ଲାଗୁଥିଲା ଗାଁ କହୁଥିଲା, ଆ, ତୋତେ ଦେବି ମୋଠି ଶାନ୍ତି। ତିନି-ଚାରିଟି ପିଲା ଖେଳୁ ଥାଆନ୍ତି ଏକ ଗଛ ଛାଇ ମୂଳେ। ସେ ପାଖରେ ଥିଲା ଏକ ବର ଗଛ, ତା ତଳେ ଶୋଇଥାନ୍ତି ଏକ ଜରା ଜୀର୍ଣ୍ଣ ବୃଦ୍ଧ। କହିଲେ 'ଆଶ ଏଠି ବସ, ଥକା ମାରିସାରି ଗାଁ କୁ ଯିବ'। ବରଗଛକୁ ଲାଗି ବହୁଛି ନାଳ। ପାଣି ଦେଖି ଲାଗିଲା, ମଣିଷ ପାଇବ ଏଠି ଜୀବନ। କିଛି ମିନିଟ ବସି, ପଶିଲୁ ଗାଁକୁ। ପ୍ରଥମ ଘରର ଦୁଆର ମୁହଁରେ ପସୁ ପସୁ ଜଣେ ଅଣ୍ଟା ନଇଯାଇଥିବା ବୃଦ୍ଧ ମାଁ ଧରାଇଦେଲେ ଗୋଟିଏ ଢ଼ାଳ ପାଣି। ଢାଳ ଛୁଉ ଛୁଉ ଲାଗିଲା ଏତେଥଣ୍ଡାଜେ, ମନେ ହେଉଥାଏ ପିଇଦିଏ ପରି। ବୁଢ଼ୀ ମାଁ କହିଲେ, 'ଧୋଇ ହୁଅ ବାବୁ, ତାପରେ ଦେବି ପାଣି, ପିଇବ'। ଧୋଇ ହୋଇ ତନଟି ଯାଏଁ ପିଇଲି ଥଣ୍ଡା ପାଣି। ଭାବିଲି ମଣିଷ ବଞ୍ଚି ଗଲା। ଘାଟିରୁ ଓହ୍ଲାଇଲା ବେଳେ ଲାଗୁଥିଲା ଆଜି ଅପନ୍ତରା ଗାଁରେ, ପ୍ରାଣଟି ଗଲା। ମନେ ପଡ଼ୁଥିଲା, ସକାଳୁ ଖାଇନ ଥିଲି, ଉଚ୍ଚ ରକ୍ତ ଚାପ ଔଷଧ। ଟୁରର କିଛିଦିନ ପୂର୍ବେ ମୋର ଉଚ୍ଚ ରକ୍ତ ଚାପ ୧୫୫/୯୯ ରହି ଥିଲା।
କେବଳ ଥଣ୍ଡା ପାଣି ନୁହେଁ, ସେହି ଘରେ ଥିଲା ଛାଇ ସହିତ ଆଦର। ବୁଢ଼ୀ ମାଁ ର ସ୍ବାମୀ, ହସି ହସି ବଢ଼ାଇ ଦେଲା ନିଜ ଗାମୁଛା କଡ, 'ଏ ନିଅ ପୋଛି ହୁଅ ' ଆଉ ଦେଖାଇ ଦେଲା କାଠରେ ତିଆରି ପୁରୁଣା ଏକ ଚୌକି, କହିଲା ବସ ।
ବିଶ୍ୱାସ ଲାଗୁନି, ତାପରେ ଆସିଗଲେ ଅନେକ ମାଁ ଭଉଣୀ, ଧରେଇ ଦେଲେ ମାଣ୍ଡିଆ ଭାତ ତିଆରି ପଖାଳ-ବାଶି। କହିଲେ, ପିଇଲେ ଦେହ ମନ ହେବ ଶାନ୍ତି। ତାପରେ ଆସିଲେ ଯୁବା ଭାଇ, ଧରାଇ ଚାଲିଲେ ପତ୍ରରେ ଧଳା ତୁରାଣି। ଧରି ପଚାରିଲୁ, ଏକ'ଣ ଭାଇ। କହିଲେ, ସଦ୍ୟ ସଲପ, ନିଶା ହେବନି, ପିଇଲେ ଲାଗିବ ଆସୁସ୍ତି।
ତାପରେ ସବୁ ମାଁ ଭଉଣୀ ଆରମ୍ଭ କଲେ ଗପ, ଚୈତ୍ରାର ମଜା ଲୁଟିବା ପାଇଁ। ଗପି ଗପି ଆମେ ତଥ୍ୟ ସଂଗ୍ରହ କଲୁଁ। ଆମ ଯିବା କରଣ ଥିଲା, ଗାଁର ବିଭିନ୍ନ ଚାଷ ଓ ଜଙ୍ଗଲ ଜାତୀୟ ଦ୍ରବ୍ୟର ପରିମାଣ, ବିକ୍ରି ଓ କ୍ରୟର ଦାମ୍ ଜାଣିବା। 
ସେ ସବୁ ତଥ୍ୟରୁ ଜାଣି ହେଲା, ଉଇଗୁଡ଼ା ଓ ଢେପଗୁଡ଼ା ଏକ ଆଦିବାସୀ ଗାଁ। କେବେଠୁ ଲୋକ ଏଠି ବାସ କରନ୍ତି, କେହି ଜାଣନ୍ତି ନାହିଁ। ସେମାନେ ପରିଶ୍ରମୀ। ପ୍ରକୃତି ସେମାନଙ୍କୁ ବଞ୍ଚାଇ ରଖିଛି। ସେ ଗାଁରେ ସ୍କୁଲ, ଅଙ୍ଗନବାଡ଼ି ନାହିଁ। ସରକାରୀ ବୋରିଂ ଟିଏ ଅଛି ପାଣି ବାହାରୁ ନାହିଁ। ଏନ.ଜି.ଓ ଟେ ଦେଇ ଥିବା ବୋରିଂରୁ ପାଣି ପିଉଛନ୍ତି। କିଛି ବର୍ଷ ପୂର୍ବେ ନାଳ ପାଣି ଥିଲା ଭରସା। ଚାଷ ଜମି ନଥିଲା ସଙ୍ଗେ ସମାନ। ଡଙ୍ଗର ଓ ଜଙ୍ଗଲ ତାଙ୍କର ଚାଷ ଫସଲର ଭରସା। ସେ ଚାଷ କରନ୍ତି, ଧାନ, ମାଣ୍ଡିଆ, ଶୁଆଁ, କୋଳଥ, ବିରି। ପରିବା ଚାଷରେ କରନ୍ତି, କୁମୁଡ଼ା, ବାଇଗଣ, ଲାଉ, ବିଲାତି, ଶିମ୍ବ, ଝଟା ଇତ୍ୟାଦି। ବଣରୁ ଓ ଗାଁରୁ ପା'ଆନ୍ତି ବିଭିନ୍ନ ପ୍ରକାର ଫଳ, କୋଳି, ଯଥା, ଆମ୍ବ, ତେନ୍ତୁଳି, ସୀତା ଫଳ, ଅମୃତ, କେନ୍ଦୁ, ଟୋଲ-ମହୁଲ, ଖଜୁର, ଡିମ୍ବିରି, ତାଳ, ଇତ୍ୟାଦି। ବଣରୁ ପାଆନ୍ତି ବିଭିନ୍ନ ଛତୁ, କନ୍ଦା, ବାଉଁଶ ପୁଆ, ଶାଗ ଇତ୍ୟାଦି ବଞ୍ଚିବା ପାଇଁ।
ଖାଇବା ଅଭାବ ପ୍ରାୟ ନାହିଁ, କାରଣ ସରକାରବି ଦିଅନ୍ତି ଚାଉଳ ପ୍ରତ୍ୟେକ ପରିବାର ପାଇଁ। ଗାଁରେ କିନ୍ତୁ ଅଛି ଏଲେକ୍ଟ୍ରି ଲାଇନ। ହେଲେ, ଜଳ ସେଚନର ବ୍ୟବସ୍ଥା ନାହିଁ। 
ମାଆ ମାନେ କହିଲେ, ସବୁଠୁ ବଡ ଅସୁବିଧା ହେଉଛି, ପ୍ରସୂତି ମାଁ କୁ ବୋହିବାକୁ ଆସି ପରୁନି ଆମ୍ବୁଲାନ୍ସ, ଅଟୋ ଇତ୍ୟାଦି। ମାଁ ମାନଙ୍କୁ ଭାର କରି ବୋହା ହେଉଛି ପ୍ରାୟ ଦେଢ଼ ଦୁଇ କିଲୋମିଟର।
ଏଠି ପ୍ରାୟ ସମସ୍ତେ ଅପାଠୁଆ। କିନ୍ତୁ ଘରେ ଘରେ  ମୋବାଇଲ ଫୋନ୍ ଦେଖନ୍ତି। ମୋଦି, ରାହୁଲ, ନବିନଙ୍କୁ  ଜାଣନ୍ତି। ଜଣେ ମଦ୍ୟପ ବାର ବାର କହୁଥିଲେ ' ଆପଣ ମାନେ ଖୁସି ତ '।
ଶେଷରେ ବହୁ ଆଚମ୍ବିତ ବିଷୟ, ବାହାରି ଯିବା ବେଳକୁ, ପୁଣିଥରେ ମାଁ ମାନେ ଧରାଇ ଦେଲେ ପାଣିଢାଳ ଓ କହିଲେ ଆସ ଖାଇ ଦେବ ଦୁଇ ମୁଠା। ମାଁ ମାନଙ୍କର, ପ୍ରାୟ କାହାର ନଥିଲା ସାୟା ଓ ବ୍ଲାଉଜ, ସେମାନେ ଏକ ବସ୍ତ୍ରା। ଆଧୁନିକ ଆଖି ପାଇଁ ସେମାନେ ନୁହନ୍ତି ଅର୍ଦ୍ଧ ନଗ୍ନା। ଦେହର ଜଙ୍ଘ, ଛାତି, ପିଠି ଓ ବକ୍ଷ ଢାଙ୍କି ହୋଇଥିଲା ସତ କିନ୍ତୁ ଲାଗୁଥିଲା ଏନୁହେଁ ଯଥେଷ୍ଟ।
ଖାଇବାକୁ ଦେଲେ ପତ୍ରର ବଡ଼ ଦନାରେ ଧଳା ଧଳା ଭାତ, ସାନ ସାନ ଦନାରେ ଗରମ ଗରମ ବିରି ଡାଲି, ସୁଖା ଲଙ୍କା ଓ ରସୁଣରେ ଛୁଙ୍କ ବାସନା, ଆଉ ଗୋଟିଏ ଦନାରେ ଆଳୁ କଷା, ସାଙ୍ଗରେ ଥିଲା ପିଆଜ ଓ ଲୁଣ।
ସଫା ସୂତର, ଲିପା ପୁଛା, ରଙ୍ଗ ଦିଆ ମାଟି ଛଣ ଘର। ଅନୁଭବ କରିବାକୁ ବାଧ୍ୟ କଲା, ହଜାର ହଜାର ବର୍ଷ ପୂର୍ବେ ଏମିତି ବିତାଇ ଥିବେ ଆମ ପୂର୍ବ ପୁରୁଷ। ଖାଇଥିବେ, ଏପରି ସଦ୍ୟ। ପାଇଥିବେ ଅନେକଙ୍କୁ ଭଲ। ବଞ୍ଚି ଥିବେ ମେଲେରିଆ ଓ ଘାତକ ରୋଗରୁ ନିଶ୍ଚୟ। ତେବେ ଆଜିଯାଏଁ କାହିଁକି ନାହିଁ ରାସ୍ତା, ଅଙ୍ଗନୱାଡ଼ି,ସ୍କୁଲ?
ଗୁପ୍ତେଶ୍ୱରରେ ଥିବେ, ପଥରର ଗୁପ୍ତ ଇଶ୍ଵର, ଏହା ଥିଲା ଅନୁମାନ। କିନ୍ତୁ ଗୁପ୍ତେଶ୍ୱରର ଉଇଗୁଡ଼ା ଓ ଢେପ ଗୁଡ଼ରେ ଅନେକ ଜୀବନ୍ତ ଇଶ୍ଵର। ସର୍ବ ଶେଷରେ ବାହାରିଲା ବେଳକୁ ଧରାଇ ଦେଲେ, ଗଣ୍ଠୁଳୀ କରି କିଛି ଚାଉଳ, କିଛି ଟମାଟୋ ଆଉ ମସଲା ପାଇଁ କିଛି ପିଆଜ, ଲଙ୍କା, ରସୁଣ। କହିଲେ ଏ ଆମ ଚଳଣି, ବନ୍ଧୁ ପାଇଁ ଚଇତ୍ରା ପର୍ବ ର ବେଭାର, ନିଅ ବାବୁ ତୁମ ପାଇଁ। 

ଡୁଇଟ୍ ଡେଭିଡ ଫିଲିପ୍
ଓକିଲ ଓ ସମାଜ ସେବୀ
କଳାହାଣ୍ଡି, ୯୪୩୭୧୦୪୩୦୩

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