Leadership for Social
Transformation:
An Exploration of the Workings of Ekta Parishad
Author:
Dr. Margrit Hugentobler, President, CESCI Support Association Zurich
(senior scientist at the Center for Housing and Sustainable Development
at the Swiss Federal Institute of Technology (ETH), Zurich.
Date: December 2005
Abstract
This
report explores the question of leadership in the Ekta Parishad social
movement in
Rajagopal is described by many activists and
leaders as an inspiring teacher or “guru” or alternatively as a loving
and caring “father”, because of his empathic personal style of relating
to each and every individual, from the poorest Adivasi in the forest to
the high level politician. These concepts of leadership need to be
understood in the religious and family-oriented traditions of Indian
history and culture. Yet listening to Rajagopal’s own and others’
description of his approach to leadership, central underlying principles
emerge that characterize successful leaders also in Western cultures,
though the specific way of communication and interaction may vary. At
the core is a strong vision for a social, political and economic
transformation that protects and supports the poorest segments of Indian
society. It is a vision inspired by the Gandhian philosophy of
non-violent mobilization, of moral values of justice and empathy. A
daunting task, but Rajagopal’s strong conviction that it needs to be
done, complemented by his excellent analytical and social skills to
communicate the vision, inspires and motivates others to become involved
and act. Constant learning and defining problems in a new way is another
essential quality of his leadership. It is reflected in the development
of new strategies and creative ways to approach the challenge of
pressuring political and administrative bodies at various levels of
government to address the plight of the landless and rural poor. The
foundation for building trust in leadership is the commitment to
accountability and reliability, the perseverance to stick to the charted
course. Rajagopal is highly trusted and respected, because of his
unwavering commitment, but also for his willingness to share the live of
the poor villagers on the occasion of the padyatras (foot marches
through remote rural areas) and to give every individual a sense of
making an important contribution as small as it might be.
Leadership in Ekta Parishad is now in
transition. Rajagopal stepped down as the National Convener in 2003, in
order to secure leadership succession and to take on new
responsibilities at the national level and international level. Mr. Ran
Singh Parmar, a senior leader was the natural choice for taking on the
National Convener position. A very capable mobilizer and organizer, he
is also an initiator and excellent manager of economic programs.
Complementary leadership skills and emphasis at the top thus strengthen
the overall movement. But leadership has many levels and many faces in
Ekta Parishad. The movement has fluid boundaries, no employment
contracts and only rather general rules and regulations of what the
tasks of different bodies and functions inside the movement are. There
are few and very modest material incentives for Ekta Parishad activists
to engage in the consuming work of mobilization and advocacy, to work
and live with the poor people in the villages.
Many of the current leaders and long-time
activists have been recruited by Rajagopal directly through youth camps
or have been recommended by existing workers. The criteria for moving up
in the organization, that is being given more responsibility and a
broader range of activities, is taking the initiative for action, in
particular action that mobilizes people. Thus young people can move to
the center fast. Showing dedication and working hard, they are often
given major responsibilities after 2-3 years of involvement only.
Because Ekta Parishad is active in seven Indian states, covering a huge
geographic area, there is a great need for leadership at many levels.
Senior leaders, moved up in the organizations because of their
mobilizing skills, often have to take on many responsibilities also in
the network of NGOs that are part of the movement. This may lead to role
overload or to the attribution of functions for which they may not be
best suited. These unwritten rules for promotion require flexibility,
the willingness to travel across long distances and to be constantly
available. This often nomadic existence appears to be one of the reasons
for why women are underrepresented in the higher leadership positions of
Ekta Parishad.
Asked about the strengths and weaknesses of
the movement and its organizations, leaders and activists locate the
strong points of Ekta Parishad in the commitment to working with
rather than for the people, guided by the philosophy of non-violent
action and mobilization. Being part of Ekta Parishad, there is freedom
to define one’s own task and to be part of the family/friendship network
that links many activists, the sense that Ekta Parishad is “us”, the
people, not an organization to work for. That Ekta Parishad involves a
large number of women activists is another important quality frequently
mentioned. Alternatively a number of leaders and workers in the
organization suggest that the potential for developing more economic
activities to strengthen the livelihood base for many people is
underutilized. Also communication, information and documentation are
areas where many of the activists see a need for improvement. This
relates to communication across different states, the information flow
from the decision-making centers to the grassroot level, and the need
for better documentation of all the work done, including the success
stories Ekta Parishad can show.
At its roots Ekta
Parishad is largely a womens’ movement, as livelihood issues and the
survival of the family and children are of foremost concern to women in