Anna Hzare - Yug Purush

Kisan Baburao Hazare
Kisan Bāpat Bāburāv Hajārē

Anna Hazare

  ^{(born 15 June 1937), popularly known as Anna Hazare}
is an Indian social activist and a prominent leader in the 2011 Indian anti-corruption movement, using nonviolent methods following the teachings of Mahatma Gandhi. Hazare also contributed to the development and structuring of Ralegan Siddhi, a village in Parner taluka of Ahmednagar district, Maharashtra, India. He was awarded the Padma Bhushan—the third-highest civilian award—by the Government of India in 1992 for his efforts in establishing this village as a model for others.

Gandhian Anna Hazare

Live Life for Country - Anna Hazare

Anna Movement - India Against Corruption

Anna Hazare started an indefinite hunger strike on 5 April 2011 to exert pressure on the Indian government to enact a stringent anti-corruption law as envisaged in the Jan Lokpal Bill, for the institution of an ombudsman with the power to deal with corruption in public places. The fast led to nation-wide protests in support of Hazare. The fast ended on 9 April 2011, a day after the government accepted Hazare's demands. The government issued a gazette notification on the formation of a joint committee, consisting of government and civil society representatives, to draft the legislation.

For the year 2011 Foreign Policy magazine has named him among top 100 global thinkers. Anna has been ranked as the most influential person in Mumbai by a national daily newspaper. He has faced criticism for his authoritarian views on justice, including death as punishment for corrupt public officials and his alleged support for forced vasectomies as a method of family planning.

Early life

Kisan Hazare was born on 15 June 1937 (some sources say 1940) in Bhingar, near to Ahmednagar. The eldest son, with two sisters and four brothers, the later adoption of the name Anna reflects the Marathi word for "elder brother". His father worked in a pharmacy and struggled to support the family financially. In time, the family moved to their ancestral village of Ralegan Siddhi, where they owned a small amount of agricultural land. A relative took on the burden of providing Kisan with an education, taking him to Mumbai because the village had no primary school. The relative became unable financially to continue the support and Kisan's schooling ended in the Standard Seventh grade; his siblings were not schooled at all. He started selling flowers at the Dadar railway station in Mumbai and was able eventually to own two flower shops in the city. He also became involved in vigilantism, joining groups who acted to prevent the poor from being bullied out of their shelters by thugs in the employ of landlords.



Army Man - Kishan Babu Rao Hazare (Anna Hazare)

Military service

The Indo-China War of 1962 caused the Indian Army to commence emergency recruitment measures. Hazare was recruited in April 1963, despite not meeting the physical requirements, and was attested as a soldier on 16 November of that year after undertaking training at Aurangabad.

During the Indo-Pakistani War of 1965, Hazare was posted at the border in the Khem Karan sector. He was the sole survivor of an enemy attack - variously claimed to have been a bomb, an aerial assault and an exchange of fire at the border - while he was driving a truck. The experiences of war time, coupled with the poverty from which he had come, affected him. He had considered suicide at one point but now turned to pondering the meaning of life and death. He has said of the truck attack that "[It] sent me thinking. I felt that God wanted me to stay alive for some reason. I was re-born in the battlefield of Khem Karan. And I decided to dedicate my new life to serving people." He spent his spare time reading the works of Swami Vivekananda, Gandhi, and Vinoba Bhave. In a blog post, Hazare expressed his views on Kashmir by saying that it was his "active conviction that Kashmir is an integral part of India" and that if required once again for service, he would remain "ready to take part in war against Pakistan."

During the mid-1970s, Hazare survived a road accident while driving for the army. He interpreted his survival as a further sign that his life was intended to be dedicated to the service of the community. Despite subsequent allegations that he had deserted from the army, official records show that he was honourably discharged in 1975 after completing his 12 years of service.

Ralegan Siddhi - Yadav baba Temple

Transformation of Ralegan Siddhi

Hazare returned to Ralegan Siddhi, a village described by Satpathy and Mehta as being then "one of the many villages of India plagued by acute poverty, deprivation, a fragile ecosystem, neglect and hopelessness."

Although most of the villagers owned some land, cultivation was extremely difficult due to the rocky ground preventing retention of the monsoon rains; this situation had not been assisted by a gradual deterioration as trees were cut down, erosion spread and droughts were also experienced. The shortage of water also led to disease because conditions became unsanitary and water was re-used for multiple purposes. The economy of the village had become reliant on illegal manufacture and sale of alcohol, a product to which many of the villagers had themselves become addicted. Many inhabitants were at the mercy of moneylenders in order to survive, and those lenders would charge monthly interest rates of as much as 10%. Crime and violence (including domestic violence) had become commonplace, while education and employment opportunities were poor.

Hazare was relatively wealthy because of the gratuity from his army service. He set about using that money to restore a run-down, vandalised village temple as a focal point for the community. Some were able to respond with small financial donations but many other villagers, particularly among the elderly, donated their labour in a process that became known as shramdaan. Some youths also became involved in the work and these he organised into a Tarun Mandal (Youth Association). One of the works of Vivekananda which he had read was Call to the youth for nation building.

Prohibition of alcohol

Hazare and the youth group decided to take up the issue of alcoholism as a means to drive a process of reform. At a meeting conducted in the temple, the villagers resolved to close down liquor dens and ban alcohol in the village. Since these resolutions were made in the temple, they became, in a sense, religious commitments. Over thirty liquor brewing units were closed by their owners voluntarily. Those who did not succumb to social pressure were forced to close down their businesses when the youth group smashed up their liquor dens. The owners could not complain as their businesses were illegal.

When some villagers were found to be drunk they were tied to pillars and then flogged, sometimes personally by Hazare. He justified this punishment by stating that "rural India was a harsh society", and that

Doesn’t a mother administer bitter medicines to a sick child when she knows that the medicine can cure her child? The child may not like the medicine, but the mother does it only because she cares for the child. The alcoholics were punished so that their families would not be destroyed.

Hazare appealed to the government of Maharashtra to bring in a law whereby prohibition would come into force in a village if 25% of the women in the village demanded it. In 2009 the state government amended the Bombay Prohibition Act, 1949 to reflect this.

It was decided to ban the sale of tobacco, cigarettes, and beedies (an unfiltered cigarette where the tobacco is rolled in tendu also known as Diospyros melanoxylon leaves instead of paper) in the village. In order to implement this resolution, the youth group performed a unique "Holi" ceremony twenty two years ago. The festival of Holi is celebrated as a symbolic burning of evil. The youth group brought all the tobacco, cigarettes, and beedies from the shops in the village and burnt them in a Holi fire. Tobacco, cigarettes, or beedies are no longer sold.

Grain Bank

In 1980, the Grain Bank was started by him at the temple, with the objective of providing food security to needful farmers during times of drought or crop failure. Rich farmers, or those with surplus grain production, could donate a quintal to the bank. In times of need, farmers could borrow the grain, but they had to return the same amount of grain they borrowed, plus an additional quintal as an interest. This ensured that nobody in the village ever went hungry or had to borrow money to buy grain. This also prevented distress sales of grain at lower prices at harvest time.

Watershed development programme

Ralegan is located in the foothills, so Hazare persuaded villagers to construct a watershed embankment and associated works to stop water and allow it to percolate and increase the ground water level and improve irrigation in the area. These efforts solved the problem of water scarcity in the village and made irrigation possible.

Cultivation of water-intensive crops like sugar cane was banned. Crops such as pulses, oil-seeds, and certain cash crops with low water requirements were grown. The farmers started growing high-yield varieties of crop and the cropping pattern of the village was changed. Hazare has helped farmers of more than 70 villages in drought-prone regions in the state of Maharashtra since 1975. When Hazare came in Ralegan Siddhi in 1975 only 70 acres (28 ha) of land was irrigated, Hazare converted it into about 2,500 acres (1,000 ha).

Milk production

As a secondary occupation, milk production was promoted in Ralegan Siddhi. Purchase of new cattle and improvement of the existing breed with the help of artificial insemination and timely guidance and assistance by a veterinarian resulted in an improvement in the cattle stock, increasing production of milk. Crossbred cows are replacing local ones which gave a lower milk yield.

Education

In 1932, Ralegan Siddhi got its first formal school, a single classroom primary school. In 1962, the villagers added more classrooms through community volunteer efforts. By 1971, out of an estimated population of 1,209, only 30.43% were literate (72 women and 290 men). Boys moved to the nearby towns of Shirur and Parner to pursue higher education, but due to socioeconomic conditions, girls could not do the same and were limited to primary education. Hazare, along with the youth of Ralegan Siddhi, worked to increase literacy rates and education levels. In 1976 they started a pre-school and a high school in 1979. The villagers formed a charitable trust, the Sant Yadavbaba Shikshan Prasarak Mandal, which was registered in 1979.

Removal of untouchability

The social barriers and discrimination that existed due to the caste system in India have been largely eliminated by Ralegan Siddhi villagers. It was Hazare's moral leadership that motivated and inspired the villagers to shun untouchability and caste discrimination. Marriages of Dalits are held as part of community marriage program together with those of other castes. The Dalits have been integrated into the social and economic life of the village. The upper caste villagers have built houses for the lower caste Dalits by shramdaan and helped to repay their loans to free them from their indebtedness.

Collective marriages

Most rural poor get into a debt trap as they incur heavy expenses at the time of marriage of their daughter or son. It is an undesirable practice but has almost become a social obligation in India. Ralegan's people have started celebrating marriages collectively. Joint feasts are held, where the expenses are further reduced by the Tarun Mandal taking responsibility for cooking and serving the food. The vessels, the loudspeaker system, the mandap, and the decorations have also been bought by the Tarun Mandal members belonging to the oppressed castes. From 1976 to 1986, 424 marriages have been held under this system.

Gram Sabha

The Gandhian philosophy on rural development considers the Gram Sabha as an important democratic institution for collective decision making in the villages of India. Hazare campaigned between 1998 and 2006 for amending the Gram Sabha Act, so that the villagers have a say in the development works in their village. The state government initially refused, but eventually gave in due to public pressure. As per the amendments, it is mandatory to seek the sanction of the Gram Sabha (an assembly of all village adults, and not just the few elected representatives in the gram panchayat) for expenditures on development works in the village.