FOCUS GROUP DISCUSSION AS A TOOL OF DATA COLLECTION

A focus group discussion (FGD) is a good way to gather together people from similar backgrounds or experiences to discuss a specific topic of interest. The group of participants is guided by a moderator (or group facilitator) who introduces topics for discussion and helps the group to participate in a lively and natural discussion amongst themselves.

The strength of FGD relies on allowing the participants to agree or disagree with each other so that it provides an insight into how a group thinks about an issue, about the range of opinion and ideas, and the inconsistencies and variation that exists in a particular community in terms of beliefs and their experiences and practices.

FGDs can be used to explore the meanings of survey findings that cannot be explained statistically, the range of opinions/views on a topic of interest and to collect a wide variety of local terms. In bridging research and policy, FGD can be useful in providing an insight into different opinions among different parties involved in the change process, thus enabling the process to be managed more smoothly. It is also a good method to employ prior to designing questionnaires.

Detailed Outline of the ProcessFGD sessions need to be prepared carefully through identifying the main objective(s) of the meeting, developing key questions, developing an agenda, and planning how to record the session. The next step is to identify and invite suitable discussion participants; the ideal number is between six and eight.

The crucial element of FGD is the facilitation. Some important points to bear in mind in facilitating FGDs are to ensure even participation, careful wording of the key questions, maintaining a neutral attitude and appearance, and summarising the session to reflect the opinions evenly and fairly. A detailed report should be prepared after the session is finished. Any observations during the session should be noted and included in the report.

FGDs can be also done online. This is particularly useful for overcoming the barrier of distance. While discussion is constrained, the written format can help with reporting on the discussion.

A SYMBIOTIC RELATIONSHIP B/W HINDUISM & ISLAM IN INDIA

Bhakti and Sufi Movement

The Bhakti and Sufi Movement in India played an important role in bringing harmony between the Hindus and the Muslims.

Bhakti Movement

The Bhakti Movement was a reform movement in Hinduism. It occupies a significant position in bringing about harmony and normal relationships between the Hindus and Muslims.The development of the Bhakti cult first began in South India in the 7th-8th century in order to bridge the gulf between the Shaivas and the Vaishnavas. It stood for intense personal devotion and complete self-surrender to God. It believed in the unity of godhead, brotherhood of man and equality of all religions. The roots of the Bhakti Movement can be traced to the Upanishads, the Puranas and the Bhagvad Gita. Shankaracharya is reputed to have been the first and principal exponent of this reform movement.

After the advent of Islam, the necessity of making Hinduism a living active force in the life of the common people was felt deeply. Islam with its liberal outlook, equality of status among its followers, and concept of one God, posed great threat to Hindu society that was suffering from ritualism, rigid caste system, evils of untouchability and multiplicity of gods and goddesses. In this situation many lower class Hindus were attracted by the catholic outlook of Islam in these respects. They were also tempted to adopt Islam which could afford them better status in society and a less cumbersome religion. But at this critical juncture the preachers of Bhakti Movement tried to bring harmony among various religons. The often condemned the Hindu Caste System. Though the Bhakti cult had a long tradition, it was during this time that the cult grew to a new dimension.

Features of Bhakti Movement

Its proponents preached the ‘unity of the god-head’ and emphasized that ‘devotion to God’ and faith in him led to salvation. It also laid stress on equality of all human beings and universal brotherhood. The other tenets of the Bhakti cult were purity of heart and honest behaviour. The basic features of this cult thus had many similarities with those of Sufism. This helped greatly in checking the growth of Islam in India.

Impact of Bhakti Movement

The Bhakti movement became popular among the common masses as its teachings were preached in the form of hymns in various popular languages. In this accessible form Bhakti ideas were spread among wide strata of the population and the hymns frequently became folk songs. Amongst the leaders of the Bhakti movement, Ramananda, Kabir, Ramanuja, Sri Chaitanya, Nanak etc. were prominent.

Sufi Movement

The Sufi Movement had twofold aims:

1. To make their own spiritual progress and
2. To serve the mankind.

Sufism, which started as a reform movement, laid emphasis on free-thinking, liberal ideas and toleration. They believed in the equality of all human beings and brotherhood of man. Their concept of universal brotherhood and the humanitarian ideas of the Sufi saints attracted the Indian mind. A movement similar to Sufism, called the Bhakti cult, was already afoot in India on the eve of the Muslim conquest of the country. The liberal-minded Sufis were, therefore, welcomed in India. The Sufi movement proved very helpful in bridging the gap between the followers of the two religions and in bringing the Hindus and the Muslims together.

The Sufi movement gained impetus during the reign of Akbar who adopted a liberal religious policy under the influence of the Sufi saints.

Abul Fazal had mentioned the existence of 14 Silsilahs in India. A close link that existed between the leader or Pir and his murids or disciples was a vital element of the Sufi system.

The Sufism reached India in the 12th century A.D. Its influence grew considerably during the thirteenth and fourteenth centuries. In India, Chisti and Suhrawardi Silsila were most prominent.

Chisti order was founded in India by Khwaja Moinuddin Chisti. His dargah at Ajmer became a centre of veneration for both the Muslims and Hindus. After his death in 1236 A.D., his devotees continued to celebrate an annual Urs festival at Ajmer. But the most famous Sufi saint of the Chisti order was Nizamuddin Auliya. He led a simple austere life and lived in Delhi. By his vast learning, religious knowledge, and tolerant attitude to all religions, he earned devotion of both the Hindu and Muslim masses.

The Sufi Movement in India  helped in establishing peace and amity among the Hindus and Muslims.

Impact of Sufism

The liberal ideas and unorthodox principles of Sufism had a profound influence on Indian society. The liberal principles of Sufi sects restrained orthodox. Muslims in their attitude and encouraged many Muslim rulers to pursue tolerant attitude to their non-Muslim subjects. Most Sufi saints preached their teachings in the language of common man that contributed greatly to the evolution of various Indian languages like Urdu, Punjabi, Sindhi, Kashmiri and Hindi. The impact of Sufi Movement was deeply felt on some renowned poets of the period, like Amir Khusrau and Malik Muhammad Jayasi who composed poems in Persian and Hindi in praise of Sufi principles.

DOMESTIC VIOLENCE ACT-2005

The Protection of Women from Domestic Violence Act 2005 is an Act of the Parliament of India enacted to protect women from domestic violence. It was brought into force by the Indian government from 26 October 2006. The Act provides for the first time in Indian law a definition of "domestic violence", with this definition being broad and including not only physical violence, but also other forms of violence such as emotional/verbal, sexual, and economic abuse

Domestic Violence: The term domestic violence includes elaborately all forms of actual abuse or threat of abuse of physical, sexual, verbal, emotional and economic nature that can harm, cause injury to, endanger the health, safety, life, limb or well-being, either mental or physical of the aggrieved person. The definition is wide enough to cover child sexual abuse, harassment caused to a woman or her relatives by unlawful dowry demands, and marital rape.

The kinds of abuse covered under the Domestic Violence Act ‘2005 are:

1. Physical Abuse
• an act or conduct causing bodily pain, harm, or danger to life, limb, or health;
• an act that impairs the health or development of the aggrieved person;
• an act that amounts to assault, criminal intimidation and criminal force.
2. Sexual Abuse
• any conduct of a sexual nature that abuses, humiliates, degrades, or violates the dignity of a woman.
3. Verbal and Emotional Abuse
• any insult, ridicule, humiliation, name-calling;
• insults or ridicule for not having a child or a male child;
• repeated threats to cause physical pain to any person in whom the aggrieved person is interested.
4. Economic Abuse
• depriving the aggrieved person of economic or financial resources to which she is entitled under any law or custom or which she acquires out of necessity such as household necessities, stridhan, her jointly or separately owned property, maintenance, and rental payments;
• disposing of household assets or alienation of movable or immovable assets;
• restricting continued access to resources or facilities in which she has an interest or entitlement by virtue of the domestic relationship including access to the shared household.
5. Domestic Relationship: A domestic relationship as under the Domestic Violence Act ‘2005 includes live-in relationships and other relationships arising out of membership in a family.
6. Beneficiaries under the Domestic Violence Act ‘2005:
• Women: The Domestic Violence Act ‘2005 covers women who have been living with the Respondent in a shared household and are related to him by blood, marriage, or adoption and includes women living as sexual partners in a relationship that is in the nature of marriage. Women in fraudulent or bigamous marriages or in marriages deemed invalid in law are also protected.
• Children: The Domestic Violence Act ‘2005 also covers children who are below the age of 18 years and includes adopted, step or foster children who are the subjects of physical, mental, or economical torture. Any person can file a complaint on behalf of a child.
• Respondent: The Domestic Violence Act ‘2005 defines the Respondent as any adult male person who is or has been in a domestic relationship with the aggrieved person and includes relatives of the husband or male partner.
Shared Household: A shared household is a household where the aggrieved person lives or has lived in a domestic relationship either singly or along with the Respondent. Such a household should be owned or tenanted, either jointly by both of them or by either of them, where either of them or both of them jointly or singly have any right, title, interest or equity in it. It also includes a household that may belong to the joint family of which the Respondent is a member, irrespective of whether the Respondent or person aggrieved has any right, title or interest in the shared household.

RIGHTS GRANTED TO WOMEN UNDER DOMESTIC VIOLENCE ACT ‘2005
Right to reside in a shared household:
The Domestic Violence Act ‘2005 secures a woman’s right to reside in the matrimonial or shared household even if she has no title or rights in the household. A part of the house can be allotted to her for her personal use. A court can pass a residence order to secure her right of residence in the household.

The Supreme Court has ruled in a recent judgment that a wife’s claim for alternative accommodation lie only against her husband and not against her in-laws and that her right to ‘shared household’ would not extend to the self-acquired property of her in-laws.

Right to obtain assistance and protection:
A woman who is victimized by acts of domestic violence will have the right to obtain the services and assistance of Police Officers, Protection Officers, Service Providers, Shelter Homes and medical establishments as well as the right to simultaneously file her own complaint under Section 498 A of the Indian Penal Code for matrimonial cruelty.

Right to issuance of Orders:
She can get the following orders issued in her favour through the courts once the offence of domestic violence is prima facie established:
• Protection Orders: The court can pass a protection order to prevent the accused from aiding or committing an act of domestic violence, entering the workplace, school or other places frequented by the aggrieved person, establishing any kind of communication with her, alienating any assets used by both parties, causing violence to her relatives or doing any other actspecified in the Protection order.
• Residence Orders: This order ensures that the aggrieved person is not dispossessed, her possessions not disturbed, the shared household is not alienated or disposed off, she is provided an alternative accommodation by the Respondent if she so requires, the Respondent is removed from the shared household and he and his relatives are barred from entering the area allotted to her. However, an order to remove oneself from the shared household cannot be passed against any woman.
• Monetary Relief: The Respondent can be made accountable for all expenses incurred and losses suffered by the aggrieved person and her child due to the infliction of domestic violence. Such relief may include loss of earnings, medical expenses, loss or damage to property, and payments towards maintenance of the aggrieved person and her children.
• Custody Orders: This order grants temporary custody of any child or children to the aggrieved person or any person making an application on her behalf. It may make arrangements for visit of such child or children by the Respondent or may disallow such visit if it is harmful to the interests of the child or children.
• Compensation Orders: The Respondent may be directed to pay compensation and damages for injuries caused to the aggrieved person as a result of the acts of domestic violence by the Respondent. Such injuries may also include mental torture and emotional distressed caused to her.
• Interim and Ex parte Orders: Such orders may be passed if it is deemed just and proper upon commission of an act of domestic violence or likelihood of such commission by the Respondent. Such orders are passed on the basis of an affidavit of the aggrieved person against the Respondent.
Right to obtain relief granted by other suits and legal proceedings:

The aggrieved person will be entitled to obtain relief granted by other suits and legal proceedings initiated before a civil court, family court or a criminal court.

LIABILITIES AND RESTRICTIONS IMPOSED UPON THE RESPONDENT
1. He can be subjected to certain restrictions as contained in the Protection and Residence order issued against him.
2. The Respondent can be made accountable for providing monetary relief to the aggrieved person and her children and pay compensation damages as directed in the Compensation order.
3. He has to follow the arrangements made by the court regarding the custody of the child or children of the aggrieved person as specified in the Custody order.
The Domestic Violence Act ‘2005 does not permit any female relative of the husband or male partner to file a complaint against the wife or female partner.

AUTHORITIES RESPONSIBLE AND THEIR FUNCTIONS
The Domestic Violence Act ‘2005 provides for appointment of Protection Officers and Service Providers by the state governments to assist the aggrieved person with respect to medical examination, legal aid, safe shelter and other assistance for accessing her rights.

Protection Officers: These are officers who are under the jurisdiction and control of the court and have specific duties in situations of domestic violence. They provide assistance to the court in preparing the petition filed in the magistrate’s office, also called a Domestic Incident Report. It is their duty to provide necessary information to the aggrieved person on Service Providers and to ensure compliance with the orders for monetary relief.

Service Providers: These refer to organizations and institutions working for women’s rights. They must be registered with the state government to record the Domestic Incident Report and to help the aggrieved person in medical examination. It is their duty to approach and advise the aggrieved person of her rights under the law and assist her in initiating the required legal proceedings or taking appropriate protective measures to remedy the situation. The law protects them for all actions done in good faith and no legal proceedings can be initiated against them for the proper exercise of their powers under the Domestic Violence Act ‘2005.

Court of first class Judicial Magistrate or Metropolitan Magistrate: This shall be the competent court to deal with cases of domestic violence and within the local limits of this court, either of the parties must reside or carry on business or employment, or the cause of action must have arisen. The Magistrate is allowed to hold proceedings in camera if either party to the proceedings so desires.

General duties of Police Officers, Service Providers and Magistrate: Upon receiving a complaint or report of domestic violence or being present at the place of such an incident, they are under a duty to inform the aggrieved person of:

• her right to apply for obtaining a relief or the various orders granted under the Domestic Violence Act ‘2005;
• the availability of services of Service Providers and Protection Officers;
• her right to obtain free legal services; and
• her right to file a complaint under Section 498 A of the Indian Penal Code.

Counselors: The Magistrate may appoint any member of a Service Provider who possesses the prescribed qualifications and experience in counseling, for assisting the parties during the proceedings.

Welfare experts: The Magistrate can appoint them for assisting him in discharging his functions.

In charge of Shelter Homes: The person in charge of a shelter home shall provide shelter to the aggrieved person in the shelter home upon request made by the aggrieved person, a ProtectionOfficer or a Service Provider on her behalf.

In charge of Medical Facilities: The person in charge of a medical facility shall provide medical aid to the aggrieved person upon request made by the aggrieved person, a Protection Officer or a Service Provider on her behalf.

Central and State Governments: Such governments are under a duty to ensure wide publicity of the provisions of this Domestic Violence Act ‘2005 through all forms of public media at regular intervals, to provide awareness and training to all officers of the government, and to coordinate the services provided by all Ministries and various Departments.
PROCEDURE OF FILING COMPLAINT AND THE COURT’S DUTY UNDER DOMESTIC VIOLENCE ACT ‘2005

• The aggrieved person or any other witness of the offence on her behalf can approach a Police Officer, Protection Officer, or Service Provider and file a complaint with a Magistrate for obtaining orders or reliefs under the Domestic Violence Act ‘2005. The informant who in good faith provides information relating to the offence to the relevant authorities will not have any civil or criminal liability.
• The court is required to take cognizance of the complaint by instituting a hearing within three days of the complaint being filed in the court.
• The Magistrate shall give a notice of the date of hearing to the Protection Officer to be served on the Respondent and such other persons as directed by the Magistrate, within a maximum period of 2 days or such further reasonable time as allowed by the Magistrate.
• The court is required to dispose of the case within 60 days of the first hearing.
• The court, to establish the offence by the Respondent can use the sole testimony of the aggrieved person.
• Upon finding the complaint genuine, the court can pass a Protection Order, which shall remain in force till the aggrieved person applies for discharge. If upon receipt of an application from the aggrieved person, the Magistrate is satisfied that the circumstances so require, he may alter, modify or revoke an order after recording the reasons in writing.
• A complaint can also be filed under Section 498 A of the Indian Penal Code, which defines the offence of matrimonial cruelty and prescribes the punishment for the husband of a woman or his relative who subjects her to cruelty.

PENALTY / PUNISHMENT UNDER DOMESTIC VIOLENCE ACT ‘2005

• For Respondent: The breach of Protection Order or interim protection order by the Respondent is a cognizable and non-bailable offence. It is punishable with imprisonment for a term, which may extend to one year or with fine, which may extend to twenty thousand rupees or with both. He can also be tried for offences under the Indian Penal Code and the Dowry ProhibitionAct.
• For Protection Officer: If he fails or does not discharge his duties as directed by the Magistrate without any sufficient cause, he will be liable for having committed an offence under theDomestic Violence Act ‘2005 with similar punishment. However, he cannot be penalized without the prior sanction of the state government. Moreover, the law protects him for all actions taken by him in good faith.

APPEAL UNDER DOMESTIC VIOLENCE ACT ’2005
An appeal can be made to the Court of Session against any order passed by the Magistrate within 30 days from the date of the order being served on either of the parties.

THE PROTECTION OF WOMEN FROM DOMESTIC VIOLENCE RULES ‘2005
The Domestic Violence Act ‘2005 empowers the Central government to make rules for carrying out the provisions of the Domestic Violence Act ‘2005. In exercise of this power the Central government has issued the Protection of Women from Domestic Violence Rules 2005 relating to the following matters:

• the qualifications and experience to be possessed by a Protection Officer and the terms and conditions of his service;
• the form and manner in which a domestic incident report may be made;
• the form and the manner in which an application for Protection Order may be made to the Magistrate;
• the form in which an application for legal aid and services shall be made;
• the other duties to be performed by the Protection Officer;
• the rules regulating registration of Service Providers;
• the means of serving notices;
• the rules regarding counseling and procedure to be followed by a Counselor;
• the rules regarding shelter and medical assistance to the aggrieved person;
• the rules regarding breach of Protection Orders.

BABAS,BUREAUCRACY,CORPORATE CAPITALISM , 

MERCANTILE MEDIA & INSENSITIVE LEADERSHIP

Here speaks.........................................saroj kumar samal

For more than one month,the government of Odisha has launched the programme of HUNTING THE BABAS(the self-styled God-men)The corporate media houses are transmitting high-voltage breaking news programmes with catchy captions and spicy analysis related to the criminal,immoral and irreligious activities of the so called god-men.The state administration has taken steps to contain the discontentment among the public which is a praise-worthy step to some extents.Everybody feel amazed after noticing the nefarious activities the babas were engaged with.

Here arises the moot question ,how did the so-called God-men without any godly features (even not having human being's features) become so popular and attract large number of followers ?Today in the era of corporate capitalism and globalized economy,we are living in a mass-society,where the corporate media is playing a very substantial and significant role to make or mar the public opinion.Some fake saints are running business in the name of religion with the clandestine motive of getting immense dividend instantly.They are the so-called God-men,who are really having strong entrepreneurial flavor in matter of religion.Here I don't deny the fact that there are also some good saints in our society.

The strategy and game-plan of politics is experiencing tremendous internal metamorphosis in 21s tcentury Odisha..Poverty,illeteracy,malnourishment,marginalization,deprivation and intensified insecurity is persisting in the state inspite of Government's policy of Inclisive growth.Some unscropulous and unconscitious politicans feel and think that it is not possible to bring large number of followers to their side through political mobilization.They are banking upon upon these intrepreneurial babas for furthering their political intrest.They are providing all sorts immoral and unethical supports to these vendors of commercial spiritualism.While these politicians are in government,they often grossly abuse and misuse the governmental mechinery to make these babas more popular.Some corporate media houses,at first,transmit the PRAVACHAN PROGRAMME(Religious discourse) of the self-styled god-men to generate huge amount of capital because of the manifest contract made between corporate media and corporate religion that a common man is not able to comprehend.Some politicans,either in government or in opposition,make a public demontrration of their arrival and appearance in Baba's place (Ashrama) just to induce a feeling among the insecured people that the so-called god-man is having miraculous power to discard the insecurity and solve the problems of un-educated,half-educated and even highly educated people having moral dialectic and ethical dualism related to God-incarnate.Here i don't deny the fact that there are also some good politicians and leaders among us.

When a minister is moving to Baba's place.it gives a moral boosting to the bureaucrats of the department to follow the suit,because of the hangover of colonial legacy with respect to the connectivity between the political executive and permanent executive of the state.In this mutually win-win situation,is engendered for politician to create vote-banks and Baba to generate capital,mercantile media to get sponsored programme and bureaucrats to win the good-will and confidence of of the minister.

At the end of the day ,when the Baba is caught being engaged in criminal activities,the politicians change their view on Baba and pretend to be the victims of their innocence.And mercantile media transmits breaking news with sensitive and spicy analysis to further it's economic intrest and enhance it's TRP(Television Rating Points).Sometimes, intellegentsia criticizes the common man for their sky-rocketing aspiration of becoming rich over night by praying and worshiping the self-styled God-men.And political parties engage in blame-game.

Here I take a point of difference.I intent to say that during the time of insecurity and crises in life,a theist gets more inclined towards God or so-called God-man.As long as social insecurity and economic marginalization is persisting among a sizable population of the state,we can't blame those people going to god-men with a belief of of over-coming their problems.At this backdrop,I would like to say that the media,the political executive and the permanent executive as well as the political parties have to play a PRO-ACTIVE role(not reactive role) to stop the mushrooming of professional Babas and to transform the society, so that the common man would not become the victim of the vendors of commercial spiritualism...................................................
SAROJ SAMAL posted from Hyderabad