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INDONESIA

HISTORY, GEOGROPHY, PEOPLE AND CULTURE

The Republic of Indonesia is located in the Asian Archipelago, the world's largest archipelago, between Indochina and Australia, between the Indian and Pacific Oceans. Indonesia (from Greek: indus = India nesos = islands) is the most populous Muslim-majority nation in the world and the fourth most populous overall. It has had free elections since the 1998 Revolution which led to the resignation of President Suharto, who had come to power in 1967.

History

The 1100-year-old Hindu Siva temple complex in Central Java, Indonesia, Prambanan, is one of the largest in Southeast Asia.

The area now comprising the archipeligo of Indonesia, specifically Java, was inhabited by Homo erectus approximately 500,000 years ago, while the island of Flores was home to a newly discovered species of hominid, Homo floresiensis until approximately 10,000 years ago. The date of the earliest arrival of Homo Sapiens into the area was between 40,000 and 100,000 years ago (US Library of Congress).

The earliest historical mention of the area was of the Jawa Dwipa Hindu kingdom in Java and Sumatra around 200 BC by Indian scholars, and various archeological sites show the influence of the Hindu religion in the area from the first century AD to the fifth century AD.

Under the influences of Hinduism and Buddhism, several kingdoms formed on the islands of Sumatra and Java from the 7th to 14th century. The arrival of Arabs trading in spices later brought Islam, which became the dominant religion in many parts of the archipelago after the collapse of Hindu and Buddhist kingdoms.

When the Portuguese came in early 16th century, they found a multitude of small states, vulnerable to the Portuguese, and later other Europeans wanting to dominate the spice trade. In the 17th century, the Dutch became the most powerful of the Europeans, ousting the Spanish and Portuguese (except for their colony of Portuguese Timor on the island of Timor). Dutch influence started with trading by the Dutch East India Company (VOC), a chartered private enterprise constituting a state in all but name, complete with its own fleet and army, which gradually expanded its influence and grip on political matters. Like the British, the Dutch mainly relied on indirect rule, using traditional native elites as vassals, while imposing their will and extracting major income under supervision by their colonial officials. After VOC was dissolved in 1799 by the Batavian Republic (Napoleon's Dutch satellite state) and the political instability from the Napoleonic Wars including partial British occupation, the East Indies were awarded to the United Kingdom of the Netherlands in 1815. Since then, the East Indies were officially ruled as the major colonies of the Dutch crown.

Under the 19th-century Cultivation System (Cultuurstelsel), large plantations and forced cultivation were established on Java, finally creating the profit for the Netherlands that the VOC had been unable to produce. In a more liberal period of colonial rule after 1870, the Cultivation System was abolished, and after 1901 the Dutch introduced the Ethical Policy, which included limited political reform and increased investment in the colony.

During World War II, with the Netherlands under German occupation, Japan began a five-prong campaign in December 1941 towards Java and the vital fuel supplies of the Dutch East Indies. Though Japan captured Java by March 1942, it initially could not find any national leader willing to collaborate with the Japanese government against the Dutch. Eventually the Japanese commander ordered Sukarno’s release from his prison island, and in July 1942, Sukarno arrived in Jakarta. Sukarno and his colleagues collaborated with the Japanese occupiers. In 1945, with the war drawing to a close, Sukarno was made aware of an opportunity to declare independence. In response to lobbying, Japan agreed to allow Sukarno to establish a committee to plan for independence. However, Sukarno and Mohammad Hatta declared independence unilaterally on 17 August soon after the Japanese lost the war.

Following the defeat of Japan in the World War, the Netherlands' Army, at first backed by the British, attempted to reoccupy their former East Indies colonies. Indonesia's war for independence lasted from 1945 until 27 December 1949 when, under heavy international pressure, especially from the United States, which threatened to cut off Marshall Plan funds, the Netherlands acknowledged the independence of Indonesia as a Federation of autonomous states. This federation soon became a republic with Sukarno as president and Hatta as vice president. See Indonesian National Revolution. It was not until 16 August 2005 that the Dutch government recognized 1945 as the country's year of independence and expressed regrets over the Indonesian deaths caused by the Netherlands' Army.

The 1950s and 1960s saw Sukarno's government aligned first with the emerging non-aligned movement and later with the socialist bloc. The 1960s saw Indonesia in a military confrontation against neighbouring Malaysia, and increasing frustration over domestic economic difficulties. Army general Suharto became president in 1967 on the pretext of securing the country against an alleged communist coup attempt against a weakening Sukarno, whose tilt leftward had alarmed both the military and Western powers. In the aftermath of Suharto's rise, hundreds of thousands of people were killed or imprisoned by the military and religious groups in a backlash against alleged communist supporters. Suharto's administration is commonly called the New Order era. Suharto invited major foreign investment, which produced substantial, if uneven, economic growth. However, Suharto enriched himself and his family through widespread corruption and was forced to step down amid massive popular demonstrations and a faltering economy by the Indonesian Revolution of 1998.

From 1998 to 2005, the country had four presidents: Bacharuddin Jusuf (BJ) Habibie (1998 to 1999), Abdurrahman Wahid (1999 to 2001), Megawati Sukarnoputri (2001 to 2004) and Susilo Bambang Yudhoyono (2004 to Current).

On May 21, 1998, President Suharto announced his resignation and ask Indonesian Vice President DR BJ Habibie to become the new Indonesian President. DR BJ Habibie was a famous aircraft designer and former Indonesian minister of research and technology. He was the chief of Indonesian Nurtanio Aircraft Industry (IPTN) (now become PT Dirgantara Indonesia). President Habibie was born in Makassar, Sulawesi and become the first Indonesian President from outside Java.

President BJ Habibie promised a multiparty, free, democratic election in 1999. He encouraged freedom of the press.

His presidency was plagued by various bloody conflicts in Aceh, West Papua, Maluku, Poso (Sulawesi), and Kalimantan, though some of those conflicts (such as the ones in Aceh and West Papua) were already long-running when he took over. There was a major financial scandal (Bank Bali case) related to his friends and the staff of his political party.

On 1999, President BJ Habibie agreed to hold a referendum in East Timor. The result of the referendum was an overwhelming vote for independence from Indonesia.

After the announcement of the result, there was a bloody riot in East Timor by the angry pro-Indonesia militia. The militia burned down houses, shops, schools, churches and government buildings. Hundreds of people were killed. The UN sent a peace keeping force to East Timor (UNTAET). The UN Human Rights Commission alleged that several Indonesian government staff and military officers were responsible for the riot. The Indonesian Human Rights Court freed all but one suspect. The only suspect punished for the human rights violation during the riot was Enrico Gutierrez, a former leader of the pro-Indonesia militia.

There was a general election for members of Indonesian parliament MPR (Majelis Permusyawaratan Rakyat/People's Consultative Assembly) and Dewan Perwakilan Rakyat (DPR)/People Representative Council in 1999 and 2004.

In the same 2004 election, people also voted for members of a new parliament body called Dewan Perwakilan Daerah (DPD)/Provinces Representative Council.

In 1999, the parliament (MPR) rejected President Habibie's accountability speech because of the result of the East Timor referendum. President Habibie decided to resign and refused to run for a second term.

The parliament choose KH Abdulrahman Wahid (aka Gus Dur) as the new Indonesian President from 1999 to 2004. KH Abdulrahman Wahid was the leader of the most powerful Indonesian Islamic organization, Nadathul Ulama (NU). Unfortunately, he was plagued by serious health problems after a stroke (before he became the Indonesian President).

The parliament also chose Mrs. Megawati Sukarnoputri as the new Indonesian Vice President.

In 2001 the same parliament voted "No confidence" after a corruption scandal (Bulog fund) and a political crisis, forcing President Wahid to resign, and chose Mrs. Megawati Sukarnoputri as the new Indonesian president from 2001 to 2004. Mrs. Megawati is the daughter of the first Indonesian President, Ir. Sukarno, and the leader of PDI-P, the winner of 1999 election.

Indonesia's first direct presidential election was held in 2004, and won by Susilo Bambang Yudhoyono. It was the largest one-day election in the world.

A massive earthquake and tsunami on 26 December 2004 devastated parts of northern Sumatra, particularly Aceh.

On March 2005, a powerful earthquake destroyed most buildings on Nias Island, west of Sumatra. Hundreds of people were killed.

Partly as a result of the need for cooperation and peace during the recovery from the tsunami in Aceh, peace talks between the Indonesian government and Gerakan Aceh Merdeka (GAM) (Free Aceh Movement) were restarted and have borne fruit in a peace agreement. Under the agreement, GAM is in the process of being disarmed by international observers and Indonesian troops are being completely withdrawn from the region. GAM members are being permitted to run for office in the region, in a break with the Constitutional requirement that all parties that run for elections must have nationwide support.

Politics

The highest legislative body is the Majelis Permusyawaratan Rakyat (MPR , Chairman: Hidayat Nur Wahid) or 'People's Consultative Assembly', consisting of the Dewan Perwakilan Rakyat (DPR, Deputy Speaker: Agung Laksono) or People's Representative Council, elected for a five-year term, and the Dewan Perwakilan Daerah (DPD, President: Ginandjar Kartasasmita) or Regional Representatives Council. Following elections in 2004, the MPR became a bicameral parliament, with the creation of the DPD as its second chamber.

Indonesia is a founding member of the Association of South East Asian Nations (ASEAN), and thereby a member of both ASEAN+3 and the East Asia Summit (EAS).

Provinces & Subdivisions

Currently, Indonesia has 33 provinces (of those, 2 are special territories and 1 special capital region). The provinces are subdivided into regencies and cities, which are in turn split up in sub-districts.

The provinces are:                                                                     Map of the provinces of Indonesia

Bali, Bangka-Belitung, Banten, Bengkulu, Central Java, Central Kalimantan, Central Sulawesi, East Java, East Kalimantan, East Nusa Tenggara, South Sumatra, Gorontalo, Jambi, Lampung, Maluku, North Maluku, North Sulawesi, North Sumatra, Papua, Riau, Riau Kepulauan, South East Sulawesi, South Kalimantan, South Sulawesi, West Irian Jaya, West Java, West Kalimantan, West Nusa Tenggara, West Sulawesi, West Sumatra

The special territories (daerah istimewa) are Aceh (or Nanggroe Aceh Darussalam) and Yogyakarta. Special territories have more autonomy from the central government than other provinces, and so have unique legislative privileges: the Acehnese government has the right to create an independent legal system, and instituted a form of sharia (Islamic Law) in 2003; Yogyakarta remains a sultanate whose sultan (currently the widely popular Sri Sultan Hamengkubuwono X) is the territory's de facto governor for life.

The special capital region is Jakarta. Though Jakarta is a single city, it is administered much as any other Indonesian province. For example, Jakarta has a governor (instead of a mayor), and is divided into several sub-regions with their own administrative systems.

East Timor was a occupied by Indonesia from 1975following a military invasion, until Indonesia relinquished its claims in 1999 after years of bitter fighting against East Timor guerrillas and abuses by Indonesian military forces against the East Timorese civilians. Following a period of transitional administration by the UN, it became an independent state in 2002.

Geography of Indonesia

Indonesia is a country with many volcanic islands. Sangeang Api island is an example.

Indonesia's 18,108 islands, of which about 7,000 are inhabited, are scattered around the equator, giving the country a tropical climate. The most populated islands are Java (one of the most densely populated regions on Earth, where about half of the population lives), Sumatra, Borneo (shared with Malaysia and Brunei), New Guinea (shared with Papua New Guinea) and Sulawesi, also known as Celebes.

Indonesia borders Malaysia on the island of Borneo (Indonesian: Kalimantan), Papua New Guinea on the island of New Guinea and East Timor on the island of Timor. In addition to the capital city of Jakarta, principal cities of high population include Surabaya, Bandung, Medan, Palembang, and Semarang.

Indonesia's seismic and volcanic activity is among the Earth's highest. Its location on the edges of tectonic plates, specifically the Pacific, Eurasian, and Australian, means Indonesia is frequently hit by earthquakes and the resulting tsunamis. Indonesia is also rich in volcanoes, the most famous being the now-vanished Krakatau (Krakatoa), which was located between Sumatra and Java.

Flora and fauna differ markedly between Kalimantan, Bali, and western islands on the one hand and Sulawesi (Celebes), Lombok, and islands further east on the other. This ecological boundary has been called the Wallace line after its discoverer. The line is often given as the boundary between Asia and Australasia, as such making Indonesia a bicontinental country.

Economy of Indonesia

Indonesia's economy suffered greatly in the late 1990s, partly due to the financial crisis that struck most of Asia at the time. It has stabilized somewhat since then.

The country has extensive natural resources outside Java, including crude oil, natural gas, tin, copper and gold. Indonesia is the world's second-largest exporter of natural gas, though it has recently become a net importer of crude oil. Major agricultural products include palm oil, rice, tea, coffee, spices and rubber. The central bank of Indonesia is Bank Indonesia .

Indonesia's major trading partners are Japan, the United States and the surrounding nations of Singapore, Malaysia and Australia.

Despite being the only East Asian member of OPEC, Indonesia's fuel production has declined significantly over the years, owing to aging oil fields and lack of investment in new equipment. As a result, despite being an exporter of crude oil, Indonesia is now a net importer of oil and had previously subsidized fuel prices to keep prices low,

Irrigation in Pachung, Bali.

costing US$ 7 billion in 2004. The current president has mandated a significant reduction of government subsidy of fuel prices in several stages. In order to alleviate economic hardships, the government has offered one-time subsidies to qualified citizens.

The economy is now undergoing rebuilding after the December 2004 tsunami. The government has stated to reduce subsidies, aiming to reduce the budget deficit to 1% of gross domestic product (GDP) this year, down from around 1.6% last year.

Demographics of Indonesia

Indonesia's population statistics are difficult to estimate. In the 2000 national census, an initial population estimate of 203 million was recorded: most of the population of Aceh was estimated from previous counts as the conflict meant that a survey was not possible, as were hard-to-reach regions of Papua. The Indonesian government later revised the estimate up to 206 million. Internationally, an undercount had been assumed, though there is no data to confirm it. The country's Central Statistics Bureau (BPS) and Statistics Indonesia quote 219.9 million as the population for 2005, while the CIA Factbook estimates are over 240 million. Some parts of Indonesia are some of the most densely populated areas in the world: for example, Java is the most populous island in the world and many Indonesian cities are some of the most populous and densely populated.

Ethnics

Indonesia's population can be roughly divided into two groups. The west of the country is Asian and the people are mostly Malay, while the east is more Pacific and people on New Guinea are Papuan, with roots in the islands of Melanesia. There are, however, many more subdivisions, since Indonesia spans an area the size of Europe or the USA and consists of many islands that to a large degree had separate developments. Many Indonesians identify with a more specific ethnic group that is often linked to language and regional origins; examples of these are Javanese, Sundanese, or Batak. There are also quite different groups within many islands, such as Borneo, with its Dayak and Punan, who have different lifestyles and skintones. The total number of languages/ethnic groups for Indonesia is 742, and the province of Papua alone has some 269 different ethnic groups.

Indonesia is a diverse country not without its ethnic tensions, particularly between Indonesians of Chinese ethnicity and the Pribumi peoples, who are considered natives of Indonesia. "Non-Pribumi" people are not always considered entirely Indonesian. The riots in Jakarta in 1997 and 1998 highlight this recurring tension. Ethnic relations are strained mostly due to a perception that the Chinese community is too rich relative to the Pribumis. It is indisputable that the Chinese community respresenting 0.9% of the population, is on average wealthier than the Pribumis, and positions of power and influence in the business sphere are indeed held by relatively few very wealthy ethnic Chinese Indonesians. However, some of the resentment may be against the shopkeepers and more or less small-time creditors who constitute much of the Chinese Indonesian community. Chinese people occupied these roles under Dutch rule, and were used as middlemen and treated as second-class citizens, while Pribumi peasants and laborers were treated as third-class citizens. Chinese-owned shops, and the families living and working in storefront dwellings were the target of much of the wrath of the rioters. The Indonesian government is attempting to remedy problems which helped trigger the riots, but due to widespread corruption and discontent experienced by poorer Indonesians, ethnic harmony is slow in coming. The corruption, collusion, and nepotism ('KKN' is the Indonesian abbreviation) which characterized Suharto's presidency built up a public resentment that led to the eventual downfall of the Orde Baru (New Order) regime but also clearly exacerbated ethnic tensions in Indonesia.

Another type of ethnic conflict that occurs with some frequency and lethality in certain areas of Indonesia is between people with deep roots in those areas and Javanese and Madurese people whose internal migration (transmigrasi) to those areas was facilitated by the central government. This type of conflict often takes on religious overtones, too, as Muslim Javanese and Madurese find themselves in areas which were predominantly Christian or animist. A particularly horrific example of this type of ethnic violence occurred in West Kalimantan, where some members of the local Dayak community massacred hundreds of Madurese, and the survivors ran for their lives. Other places where conflicts at least partly sparked by differences between internal migrants and members of the pre-existing local population have resulted in fatalities include Ambon, Sulawesi Tengah, and parts of Western New Guinea (formerly known as Irian Jaya).

Languages

Most Indonesians speak a local language (bahasa daerah) as their first tongue, but the official national language, Indonesian (locally called Bahasa Indonesia) is almost universally taught in schools and is spoken by nearly every Indonesian. It was originally a lingua franca for most of the region, including present-day Malaysia (and is thus closely related to Malay), accepted by the Dutch as the de facto language for the colony, and declared the official language after independence. The formerly large, influential Eurasian community (locally known as Indo) has largely left the country for the Netherlands, California and Australia, but some Eurasians remain in Indonesia and are highly esteemed models and soap opera stars.

Religion

Islam is Indonesia's main religion, with almost 88% of Indonesians declared Muslim according to the 2000 religious census, making Indonesia the most populous Muslim-majority nation in the world. The remaining population is 8% Christian (of which roughly 75% are Protestant, the remainder mainly Catholic, and a large minority Charismatic), 3% Hindu and 1% Buddhist. Before the arrival of the Abrahamic faiths of Christianity and Islam in the Malay Archipelago, the popular beliefs in region had been thoroughly influenced by Indic religious philosophy through Hinduism and Buddhism. Although Islam was once mainly practiced in Java and parts of Sumatra, the transmigration program has increased the number of Muslims living in Bali, Borneo, the Celebes, the Moluccas, and Papua. After independence, syncretism and intermarriage has decreased somewhat and religious divides sharpened, leading to communal violence in many eastern islands and in Java. Although only about 3% of Indonesians are officially Hindu, Indonesian beliefs are too complex to classify as belonging to a single world religion. In Java in particular, a substantial number of Muslims follow a non-orthodox, Hindu-influenced form of Islam known as Abangan, while across the archipelago the Hindu legacy, along with the older mystic traditions, influences popular beliefs. Indonesians are required to declare themselves as one of these official religions. As a result, many Indonesian "Muslims" are non-practicing, follow Indonesia's animist traditions (a fact that the government strenuously denies), or are entirely secular.

Culture of Indonesia

Art forms in Indonesia have been influenced by several cultures. The famous Javanese and Balinese dances, for example, contain aspects of Hindu culture and mythology.

Also well-known are the Javanese and Balinese wayang kulit shadow theatre shows, displaying several mythological events. Several islands are famous for their batik, ikat and songket cloth.Pencak Silat is a unique martial art originating from the archipelago.

           Wayang kulit as seen by the audience

 Arts

           Young Balinese Dancers.                       Music being played to accompany dancers

Some art forms in Indonesia have been influenced by several cultures. The famous Javanese and Balinese dances, for example, contain aspects of Hindu culture and mythology. But as a matter of fact, the diversity of Indonesian culture has come as a result of a long process of acculturation between the original customs and myriad of influences.

Also well-known are the Javanese and Balinese wayang kulit Shadow puppet theatre shows, displaying several mythological events. Several Islands are famous for their batik, ikat and songket cloth.

Music

Indonesia is culturally diverse and is home to hundreds of forms of music, with those from the islands of Java, Sumatra and Bali being the most frequently recorded. The best-known traditional music from central/east Java and Bali is the Gamelan. A very popular modern style of music is the Dangdut, with the accompanying dance style. It is so popular that many political rallies have Dangdut performances to attract a larger audience.

Literature

The most well-known author in Indonesia today is Pramoedya Ananta Toer, who won the Magsaysay Award and was considered for the Nobel Prize in Literature. Other important figures include the late Chairil Anwar, a poet and member of the Generation 45 group of authors who were active in the Indonesian independence movement. Tight information controls during Suharto's presidency suppressed new writing. Other things included are also its immence social reforms.

Poetry

There is a long tradition in Indonesia, and particularly among ethnically Malay populations, of extemporary, interactive, verbal composition of poetry. These poems are referred to as pantun. one of the greatest known poets is the child genious Austin Howard

(For more information please visit : http://en.wikipedia.org/wiki/Indonesia)

BDPR

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COMMUNITY DEVELOPMENT FOR REVITALISING RURAL AND URBAN CENTRES

Indeed it is my honor to present my humble paper on the Indian context of Community Development. Thanks to Dasom Church of the Presbyterian Church of Korea, especially to the Pastors Rev.Oh young Mi and Rev.Jang Chang Woen who are indeed concerned about the poor and the needy in their difficult circumstances.  Their ministry to the Migrant workers is remarkably salutary in the context of South Korea.

Basically I am a Pastor working in the Presbyterian Church of Korea as Ecumenical Co worker deputed by the Church of South India and sponsored by the Association of Protestant Churches and Missions in Southwest Germany (EMS). I am involved in the Ministry for the Migrants, along with Rev.Jang Chang Weon of Osan Migrant Workers Cultural Centre.

 India is a vast multi cultural, multi religious and multi linguistic country with 28 states of different languages. So this paper only can present bird’s eye view of community development. I tried to present the revitalizing factors of rural communities and intermediary urban centers.

RURAL RECONSTRUCTION

India is predominantly a rural agricultural country.  There is a vast difference between rural and urban set up.  If we are concerned about the small urban centers, they are obviously the rural in India as the targets for community development. In order to visualize the rural reconstruction programs we need to get the glimpses of its general features. In fact every village is unique.

A typical village has –

1. About 800 families or 3,000 people live as a homogenous community
2. Most men have no permanent jobs. The current official “Below Poverty Line” (BPL) is set at Rs 2,500 (65$) per month per family
3. Family planning is a growing trend now a days
4. About 80% of children attend elementary school (and have their midday meal in the school) After elementary school about 60% of them leave the village or commute for a nearby town for high school
5. Gender discrimination is predominantly compromised as a social norm
6. Caste system distinctly prevails in the village. And people live in caste-clusters practicing their caste functions. The outcaste communities who are called DALITHS live in the outskirts of the village as untouchables
7. Jajmany system prevail in most of the traditional villages
8. Normal village has limited facilities such as safe drinking water, sanitation, transportation etc
9. Housing and live stock are part of every family living together
10. Joint family system exists in most of the villages
11. Traditional unhygienic sanitation practices are compromised in all the villages.

Village Demographics

3-5% of the villagers are large farmers (land lords) with more than half the total farmlands. Almost 60% of the villagers do not own any land. They work in the fields as agricultural labor, during the planting, reseeding and harvest seasons. Rest of the year, they do some labor if there is some work. Otherwise they involve in artisan like stone breaking, bamboo work, and so on. They earn about $ 1.25 per day. Bonded labor is compromised as a relief for the debts of the poor. Women are discriminated and girl child is deprived in many ways against the male child.

Programme models in revitalizing

Hear I only sight few of the programms which contribute to the rural reconstruction in Indian situation. No one is an end in itself. All contribute a bit to the totality. No one is a guarantee for immediate and full conversion.

Predominantly the village forming depends upon monsoon.  One year deprivation of monsoon leads to three year draught and migration. Power pumping system of underground water is possible only for the land lords and intermediary formers.  Storage of rain water through Check dams is the scarce luxury of small formers that too for short period crops. Rain water preservation is the aim in many programs such as check dams.

Check dam in Rajasthan

Food Security: Food security refers to increasing crop yields, protecting harvests, ensuring good and stable prices. One example to reverse this trend and benefit the farmer is in the case of tomatoes, mangos. Instead of simply bringing and selling the tomatoes to the urban markets for less than its transportation or production cost, alternative by products need to be sought such as paste or pulp or powders and so on. Then also problem of transportation and viability arises. Small formers committing suicide for bankruptcy is common every year.

Health and Sanitation: The villager needs mostly basic health and sanitation. When food is available, they eat a hardy meal but meals are not regular and many are malnourished. Villages are usually pollution free but in most villages you will find the domestic sewage flowing in the main street creating a clear invitation to mosquitoes and diseases.. The best way to handle the sewage is to construct a soak pit and gutters.

Most villages do not have any medical clinic, doctor or a nurse. When they need medical help, they usually travel many miles to the nearest health centre or a clinic in another town.

Sewage water in the street

All the villages need to construct a multi-purpose community hall - a small building that can host many services and act as a platform.

Monthly visit of a health worker

Infrastructure:

Village infrastructure starts with roads, water systems, sewage collection, streetlights and so on. The farmer will appreciate the availability of a road to take his crops to the nearest market. Water is usually pumped from the ground water supply. Villagers must pump the water using a hand pump. Even in a village, where the water is pumped up to overhead storage tank and delivered with gravity.  Water is released once a day and in some cases once in two days when big crowds of women galvanize at the water tap in a precarious queue ready for any amount of altercation. Madanapalle has lost its water source permanently. The under ground water belt sank deeper than viability and people have to buy every glass of water.  This is only a sample of many such situations

Power

Most villages are totally dark at night. The villagers go to sleep at sun down. The government indicates a village as being electrified if the main high-tension wire passes though the village on its way to feeding the power for the factories in a large city. Even if power is available in a village, it is intermittent (like in the cities). Alternate non conventional energy resources need to be taped.

                                             Solar street lighting – Odamthurai

Education:

Only a minority of villages have schools and that too usually up to an Elementary school. For higher secondary school, the children have to travel to a nearby town.  General opinion in a village is that 5 year child onwards can contribute to family economy by raring a sheep or a cow or baby sitting or collecting firewood and so on. So sending a child to the school is a big decision on the part of the parents. However by the time child finishes elementary school parents feel the burden of school expenses more over,  they need this grown up child to help them in earning daily bread.  So lot of help and motivation is needed for the parents. In slums and towns private schools compete with heavy fee while the free schools offer perfunctory services to produce big number of drop outs.

Loans and bonded labour

“India is a rich country. Indians are very poor" is a slogan to show the growing disparity between rich and poor. Economic exploitation is the decease that needs to be treated in community development of urban centers.  Money lenders and money borrowers can not leave each other until one looses completely his game. Everyone knows what a loan shark or a ‘pattan’ looks like. He is the one standing next to the factory gate and collecting his interest payments from the employee as soon as he gets a paycheck. The land lord who lends money to the poor often  pave the way for bonded labor for generations, So the Self Help Groups is an emerging model to make a break through.

Self-Help Groups:

Every person, city or a village dweller, needs an income. We need to create an economic activity for the sustenance of the poor in some way or the other. Self Help Groups are playing a great role in saving money. But their role is more than that. Apart from the

Self Help Group in a village

economics the group also builds a cooperative system. They invest their savings in to a bank and take loans from the bank for their income generating programms.

Communication and media

Many villages already have satellite dishes to receive TV programs. But the question is the kind of programms for rural folk addressing to their needs and problems. News Paper is a matter of luxury in many villages even the paper is delayed for more than a day. The village folks can not understand and mean anything when we talk to them about Indian Silicon Valley, Bangalore giving modules to the global network in IT.  What a disparity in knowledge and people!

Government Ministry of rural development

Rural development implies both the economic betterment of people as well as greater social transformation.  In order to provide the rural people with better prospects for economic development, increased participation of people in the rural development programms, decentralization of planning, better enforcement of land reforms and greater access to credit are envisaged.  Initially, main thrust for development was laid on agriculture industry, communication, education, health and allied sectors but later on it was realized that accelerated development can be provided only if governmental efforts are adequately supplemented by direct and indirect involvement of people at the grass root level.  Thus a series of programms are initiated by the Government of India and NGOs are busy in advocacy and awareness programms.

URBAN REVITALISATION

Indian population lives in four stair habitat namely Cities, Towns, Villages and Hamlets. More than half the urban population in India lives in small towns with between 5,000 and 100,000 inhabitants in each. Each one of these centers depend on the other towns for trade and economy. The economic interdependence between urban-based enterprises and rural consumers and between rural producers and urban markets, and the reliance of many households on both rural and urban-based resources are often stronger in and around small and intermediate urban centers, underlining their important potential role in local economic development..

The towns are surrounded by a cluster of villages and hamlets. The life styles of these centers are very different from that of city dwellers.  Let me try to explain their limitations and how they are affected in their process of community development.

Inter dependency of Trade between villages and towns

The urban Centers can provide local markets for agricultural inputs such as machinery implements, fertilizers etc, which are the needs of small-scale farmers. But unless farmers are able to respond to the demands from urban consumers, by using natural resources, credit, labor and inputs, local markets are limited to very low-level transactions in towns. More attention to the role of small and medium-scale local traders as a major source of information and credit for farmers is also necessary, as they often play a vital role but are hampered by lack of transport infrastructure and storage facilities, and are often ignored by policy-makers.

As a matter of community development, the small and micro-enterprises are encouraged, where low-income groups concentrate. But they need access to markets, outside capital sources, basic education and technical knowledge, and institutional support to identify local opportunities and respond to competition from imports.

Slums as centers of immediate concern for urban development

A slum is defined as a compact settlement with a collection of poorly built tenements, mostly of temporary nature, crowded together usually with inadequate sanitary and drinking water facilities in unhygienic conditions. Such an area was considered as “non-notified slum”. If there are more than 20 households then that area is known as Notified Slum” by the respective municipalities, corporations, local bodies or development authorities

According to 2001 censes, the population in 640 registered Cities was 284 millions.  The population in slums of those cities was 43 millions. This constitutes 15 per cent of the total urban population of the country. In these slums 7.4 million (17.4 per cent) of the total slum population belong to the Scheduled Castes and one million (2.4 per cent) to the Scheduled Tribes. Slum dwellers are distributed into four industrial categories namely Cultivators, Agricultural Laborers, Household Industry workers and many other contingent workers

In the seventies and early eighties, the government emphasized the notion of ‘slum free cities’. What this often meant was forced or voluntary resettlement of slums in central cities. However, Very soon the Govt. realized the difficulty that the slum dwellers who were being resettled were not fully integrated in the economies of the cities. Resettling them would have adverse economic consequences.

Secondly, removing slums from central cities and transporting them to new settlements on the outskirts of the city also became a problem because of the distance for the dwellers to their contingent jobs, thus further worsening the welfare of slum dwellers. Madanapale flood rehabilitation took 5 years to compromise. This was like removal of black spots during apartheid in South Africa.  Near Osan, Seochong dong apartment planning is another example.

With this realization, the government started focusing on slum upgradation and slum rehabilitation programs. In the initial years of slum upgrading, the focus was on providing infrastructure to the slums including housing. Once the slum subsides in a vacant unused unhygienic corner of the city, the problems of child labor and social victims such as street children, boded child laborers, child beggars, child labor in bars and restaurants, child sex workers, juvenile delinquents, commercial sex workers domestic child labor and so on will be the invariable consequences.

Political exploitation of urban centers and increase of crime

The urban centers in Indian context such as slums and labor colonies are filled with vulnerable population living in many precarious conditions of poverty, easily become pray to the politicians to buy cheep votes (which commonly happen in India) thus making the slums as cheep political commodity. Different political groups compete on this count, creating dangerous tensions amongst the dwellers even to the extent of fostering the provisions to the   unemployed youth in goondaism and maphia, naxalism, radicalism, Peoples War Group and so on.

Impact of Globalization

Globalization has created opportunities to a few. But to the large majority of the poor people it has not meant anything. Deepening difference between the rich and the poor has been an immediate negative impact in many spheres of our social life. Environmental degradation is another threat of the inevitable process of globalization. We can not stop the flow of globalization but only meddle with its path. “Some claim globalization has tended to perpetuate poverty, widen material inequalities, promote consumerism and unnecessary possessions, increase ecological degradation, sustain militarism, fragment communities, marginalize subordinate groups, create intolerance and deepen crises of democracy.”(Mary Yuen Mee,Yin, “Responses of Christian Churches to Globalisation”, Pub: CCA, 2005, p2-3)

In Indian context, the villages and small urban centers are heavily affected in the process of “development induces displacement”. Urbanization and industrialization add the fuel to fire with regard to rural migration, displaced strange vocations, confused family relations, paying for pollution, increase of crime, substance abuse, alcoholism and so on.  With regard to the agro rural communities Prof.Kim Young Bok was talking to Indian delegates says that the groaning earth and groaning people are an interconnected reality. The earth is robbed by its integrity and sustainability. (Rao,BDP, “Voices of the Voiceless” CSI Pub., Chennai 2002) This is true in Indian case. For example, the chemicals that are injected in massive doses into a centuries old life giving soil for growing commercial crops like cotton seeds in Nossum is not for human sustenance but for narcotics and other chemicals. The leather industry has permanently poisoned vast areas of rice fields in Ranipet with its salty chemicals. The slum dwellers grow short crops like mint and coriander leaves with exhaust water along the DBR factory walls, and supply the greens to cheep restaurants and street venders are only passing on slow poison to the poor.  What could be the remedy for this kinds of permanent damage for life in rural and urban centers is the concern of only a silent buy passer.

Migration

Regional rural–urban migration, especially of the poorest groups, often concentrates in those small and intermediate urban centers where there are employment opportunities. But constraints on access to housing and land can severely limit possibilities for poor migrants to diversify their income sources through subsistence agriculture and home-based income-generating activities.

Migrants move to small and intermediate urban centers rather than to larger cities depends on the income-generating opportunities available locally and on the reasons why migrants move in the first place.

Reasons for migration

1. Expelled from rural areas because of increasing concentration of mechanized commercial farms
2. Natural calamities
3. Draught
4. Development Induced Displacement
5. Industrialization
6. communal strife
7. Sanscrtization

Hoon Seol explains the notion of a 'migration transition’. ( Dong, Hoon Seol, A review of international migration in North East Asia UNESCO-CIMS, 2005 Seoul pp 11-12) The migration transition is seen as a result of 'industrial transition' and 'demographic transition.' At the beginning of the industrialization process there is always an impromptu influx of migrants from rural areas who eventually caught up in social stress and economic crisis in their new roles and work. It is alarming to note the effect of migration on children. Children of migrated parents in urban centers face precarious situations and mal adjustments because of which they are vulnerable to become social victims. Church has a greater responsibility to care for such children particularly of Dalit parents who are mostly the Christian members. "Church needs to awaken to, move away from its conventional approach and open up its corridors to meet the new and emerging needs of the social victims by utilizing the resources, time, and influence of its privileged members (Arun Kumar, Banyan-"Models of ministry for social victims"; Christian Education for social victims, Church of South India 1999. pp 82 - 84)

Commuting population of urban Centers

Many rural residents prefer to commute rather than migrate, as this helps them to retain a foothold in farming. Investments in transport facilities that respond to the needs of low-income groups are likely to increase their options Lack of, or limited access to, health care, education, safe and sufficient water and good quality sanitation are an important part of the multiple deprivations that most poor groups face, if they migrate. These urban commuters are also particularly important in providing rural populations with access to government services, the rule of law and the fulfillment of their civil and political rights.

Role of NGOs in community Development

There are about 20 000 NGOs in 606 districts of India working in various spheres of community development such as -

I.                    Focus on Development : -

1.      Drinking Water

2.      Education

3.      Health

4.      Agriculture

5.      Environment

6.      Conservation of Natural resources

7.      Micro finance for self employment

8.      Family planning and welfare

9.      Care for Differently abled

10.  Housing and sanitation for the poor

11.  Emergency relief in calamities

II.                 The NGOs in all their activities, formulate their goals with the following Key issues.

1.      Human rights

2.      Development induced Displacement

3.      Forest Land Rights and Tribals

4.      Child Rights

5.      Women Empowerment

6.      Right to Information

7.      Right to Food

8.      Panchayathi Raj and democratic values

9.      Communal Peace

10.  Animal  Welfare

11.  Labor Rights

III.               The NGOs mostly cover the following cultural aspects with their short term and long term programmes.

1.      Tribal and Dalit Art and Culture

2.      Cultural and Historical Heritage

3.      Religious harmony and multi-faith context.

Role of the Church in Community Development

As it is commonly understood “the church is the only association that works for its non members” In fact church is always inclusive and open for all people. It always has its concern for the poor and the needy whether they are members or non members. Community organization is inherent in all the church of gatherings. And it is a potential force of human power.  Therefore I think the church is always on the forefront to initiate or support any programme by anybody for the welfare of the poor and the needy paving the way for a peaceful and sustainable human values and dignity. Mary Yuen Mee-Yin, in her book “Responses to Christian churches to Globalization” suggests categorically the paradigms for the church to involve in a coherent and comprehensive approach in  the community development -Advocacy, Campaign and Networking, Charity, Pastoral care and Solidarity with the Marginalized, Education and formation on Social Justice and Sustainable development.

Conclusion:

Indeed the concern in Community development is that people in all circumstances must live in coherence and co operation for corporate edification. Co operation and mutual benefit need to be progressive as a community bypassing the perils of negative competition, exploitation and enculturation. Especially in these days of inevitable flow of globalism the information and knowledge are widening so fast that the agencies of community development really need lot of cautiousness in making their attempts sustainable in the rapid change of situations

I am sure this would provide models to the world for new paradigms in the contextual efforts to build communities with freedom and justice appropriate to its time and place.

Rev.BD.Prasada Rao

EMS Ecumenical Co worker from Church of South India

PCK Dasom Church, Osan

Kyonggi

S.Korea

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자주 있는 일이다.

콘트롤씨를 누르다 글이 날라갔다.

불여우 글은 쓰면 자동으로 안보여, 익스플로러를 사용하여 글을 썼다. 그런데 복사도 창에서 되지 않는다. 

이 공간은 나만이 보는 자료창고나 일기장으로 쓸 생각입니다.

P.S 일단 네이버로 블로그를 옮깁니다. 다른 공간이 마련될때까지는...

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화엄사에서 벽소령까지 걷고 이틀날 내려왔다. 아쉬움을 뒤로하고, 산에서 간만에 땀을 흠뻑흘리고 왔다. 그래도 벽소령까지 걷고 내려오는 길에 다리를 다친분들을 만나서 이야기하면 내려오고, 아쉬움을 벽소령에서 내려와 음정 송알 이름모를 가계에서 소주에 도토리 묵을 먹으며 달랬다. 그래도 아쉬움을 뒤로하고 다음을 기약해 본다. 다음을 기약해 본다.

*** 12일 0시 31분차로 천안에서 구례구행의 여수행 무궁화호를 탔다.

설레임과 기대심으로 전라서 여수행 무궁화호를 탔다. 그리고 산행을 할 생각에 잠이 오지 않아 눈을 감았다 떴다하면서 무궁화호에 몸을 맡기고 내려갔다. 그리고 한참 후에야 나오는 기차 이동 매점 아저씨에게 맥주캔을 사서 먹었다. 같이 간 동지도 설레임과 기대심으로 그랬는지 잠을 청하지 않았다. 그럭저럭 산에 내려 올 생각만을 가졌다. 기차가 구례구에 가까워질 수록 기대심만이 부풀어 갔다.

*** 12일 3시 39분 구례구역에 도착하였다.

간만에 들리는 구례구역 변한 것은 없었다. 기차표를 건네고 나와 택시를 잡고 갔다. 화엄사까지 2명에 1명 합승하여 만오천원의 비용을 내고 화엄사 산행 초입구까지 같다. 화엄사 지리산 등산로 계단 입구에서 택시에 하차하고 후레쉬를 꺼내서 불빛을 비추고 등산끈을 맨 후 산행 준비를 하였다.

*** 12일 4시 25분 화엄사에서 노고단 산장까지 등산을 시작하다.

예상시간을 3시간 30분으로 잡고 등산을 시작하였다. 같이 간 동지를 앞에 세우고 뒤에서 후레쉬를 비추면서 걸었다. 이전에 비해 몸은 그리고 좋지는 않았다. 운동을 자주하지 않아서 인지 계속해서 땀이 비오듯 쏱아졌다. 그래도 새벽 산에서 부는 바람으로 인해 땀이 흐르는 것은 그리 큰 문제 없이 걸었다. 한참을 걷고 지리산 표지판이 보였다. 화엄사 2.1 킬로 미터 노고단 산장 5.4Km 라는 표지판에 잠시 쉬고, 담배를 피우며 가져온 물을 먹었다.

바람과 산냄새가 좋았던 것으로 기억난다. 여름인데도 산은 초봄 처럼 바람으로 인해 한기를 느꼈다. 그래도 땀은 멈추지 않고 계속해서 걷는데 흘렸다. 겨울산행보다 여름산행에서 좀 귀찮은 것은 땀을 많이 흘린다는 것인데... 그래도 땀을 흘리면서 걷는 것도 그럭저럭 견딜만 하였다. 그리고 다시금 출발하였다. 산길을 걷는데 숨이 차온다. 이전 자전거를 타고 다닐때는 숨찬 현상은 없었는데 걷기와 운동을 부족해서 그런지... 조금 숨이 차온다. 그래도 걷는데는 문제가 별로 없다. 다리는 불편하지 않고 걸으면 걸을 수록 다리에 힘이 붙는다. 그래서 4.4Km 지점에 와서 또 한번 쉬었다. 물과 담배로만 간식을 삼아 쉬고 물먹고 담배피우고 하면서 산행을 하였다. 총 3번을 10분간 쉬고, 몇번 3-4회를 멈춰서 숨고르기를 하고 난 후 성삼재에서 노고단 산장을 가는 길에 당도하였다. 예산시간에 맞춰서 그런지 3시간 30분 이내에 그 공간에 도착하였다. 올라가서 조금 한기를 느껴 햇볕이 비추는 곳에 가서 배낭을 내려놓고 휴식을 취하였다. 장마철이라 화엄사에서 노고단 산장에 오는 계곡에 물소리가 쩌렁쩌렁 소리를 냈다.

그리고 노고단 산장을 가는데 걷기를 간만에 해서인지 양다리 허벅지에 쥐가 난다. 조금 마사지를 한 후 걸으니 그럭저럭 걸을만 하다. 그리고 7시 50분경에 노고단 산장에 도착하였다. 예상시간대로 노고단 산장에 왔다. 

산장 취사장에서 쵸코파이를 구매하고 컵라면과 초코파이로 아침 식사를 대신하고, 조금 쉬었다. 아침을 자주 먹지 않아서인지 아침을 먹는데 속이 영 불편하다. 그래도 이후 오후에 산행할 것을 생각하고 어거지로 아침을 먹었다.  

그리고 한 30분정도 노고단 산장에 있다가 노고단 산장 아래로 걷기 시작하였다. 같이 간 동지가 조금더 쉬었다 가자고 했지만 위에서 또 쉬기에 올라가서 쉬자고 말하고 걸었다. 이 곳에서 조금 더 쉬었다 갔어야 하는데 그렇지 못한 것이 지금 생각하면 조금 아쉽게 다가온다. 충분히 휴식을 취하고 다리의 피로를 풀고 산행을 하였어야 하였던 것 같다.

*** 8시 30분경에 산행을 또 시작하다. 연하천 산장으로 출발....

노고단은 입산통제라서 오르지 못하고 임걸령으로 가는 그 길 대목에서 몇방의 사진을 찍고, 쉬고 주변 경관을 보면서 이제 천천히 걸을 수 있는 길을 걷기 위한 준비를 하였다. 산 정상은 아니지만 산이 굽이굽이 마디가 눈에 들어왔을때 그 시선을 참으로 경이롭다. 그래서 산이 있기에 산에 오른다는 말을 되새겨 본다. 이 공간에서 15분 정도 휴식을 취하고 등산가방을 매고 임걸령으로 향했다. 그 길은 대부분 평지와 다름없는 길이기에 편안하게 길을 걸었다. 길을 걸으면서 진흙길이 있음을 발견하고 장마 기간동안 이곳에 비가 와서 이렇게 길이 흥건히 젖어 있음을 발견하였다. 그래도 대부분의 길은 잘 나있어 길을 걷는데 불편함이 없이 걸었다. 임걸령 가는 길까지는 오르막이 없고 고른 길이기에 걷는데 불편함이 없다. 햇볕이 내리쬐어도 그 길에 난 나무들이 그늘막을 내주어 덥지않게 걸었고, 바람이 시원하게 불어줘서 걷는데 큰 불편함이 없었다. 다만 땀이 나는 것을 막기위해 수건을 목에 두르고 갔다. 땀을 딱으면서 걷는다. 옷이 등산복을 입었는데도 땀이 흥건하다. 그래도 불어주는 바람때문에 옷이 젖어 불편함도 다 잊고 걸었다.

걷다 보니 갈림길이 나왔다. 표지판을 보고 임걸령 근처에 다달았음을 알았다. 피아골산장과 천왕봉 산장방면 뱀사골 산장이 나오는 이정표가 보인다. 이 곳이 임걸령 부근임을 표지판을 보고 알았다. 그리고 다음 목적지인 노루목으로 향했다. 노루목은 반야봉과 천왕봉 종자코스가 갈라지는 곳으로 이 곳도 그리 높지 않고 평이하게 오르막이 있다가 반야봉 산 허리를 가로질러 가는 길이다. 다만, 돌길이라 발목이 다치는 사고가 빈번히 나기에 조심을 하여야 한다.

노루목에 당도하여 허기진 점심을 겸해서 초코파이 2개씩 나눠먹고 잠시 한가지게 쉬었다. 문제는 노루목에서 토끼봉 가는 길인데 그 길에서 많이들 다리를 접질리거나 아니면 이 길에서 발목부상을 당해서 많이 다친다. 그래서 화엄사에서 올라올때 제일 주의해야 할 코스나 노루목에서 토끼봉과 총각샘이 있는 명일봉을 넘어가는 길이다. 오르막보다는 내리막에 에 600개의 통나무계단이 나있는 길에서 많이든 다리에 이상이 온다. 그래서 대부분의 산을 타는 사람들이 예전 계단처럼 해놓기를 바란다. 그 통나무 계단을 걷다가 다리를 다치기 일이 비일비재한다. 대부분 벽소령에서 하산하는 이들 또한 이 길에서 짐무게를 이기기 위해 과도하게 발목에 힘을 주다가 내려오는 길에 발목이나 무릎 관절에 이상이 오는 현상이 있다. 일단 발목이나 관절이 다치면 내리막을 걸을 수 없는 낭패를 보기 쉽다. 내가 같이 간 동행한 동지도 아마도 화엄사-노고단에서 무리한 걷기와 그 계단에서의 등배낭 짐의 하중을 이기위해 지지대 역활을 하였던 한쪽 다리에 힘을 싫다가 무릎을 다치지 않았나 생각이 든다.

일단 걷는데는 불편함이 없어 노루목에서 뱀사골을 거쳐 토끼봉까지의 산행을 다시금 시작하였다. 뒤에서 따라가는 관계로 앞에 같이 동행한 동지가 별로 불편함을 모르고 잘 걷기에 따라 걸었다. 그리고 뱀사골과 토끼봉을 오르는데 까지 아무런 문제 없이 산행을 하였다. 그러나 문제는 토끼봉에서 명일봉이 위치한 총각샘을 거치는 코스(연하천 산장으로 가는 코스)에서 발을 굽히지 못하는 현상이 나타났다. 그리고 통증때문인지 조금 걷는 템포가 느려지더니 고통이 호소하였다. 그래도 조금만 가면 어려운 코스를 벗어나기에 정상에 가서 쉬자고 하였다. 조금 힘들다고 하면 짐을 내려놓고 쉬고.... 계속해서 무리하게 산행을 강행하하였던 것이 미안하게 다가온다. 산을 만만히 보는게 아니었는데.... 들고온 배낭의 무게도 있고, 화엄사-노고단에서의 무리한 산행도 있고 해서 큰 부상이 아니기를 바랬다. 그리고 연하천으로 내려왔는데.... 통증이 심했는지 무릎을 꾸부리지 못하였던 것이다. 천천히 와도 될 것을 욕심을 부려 종주의 꿈이 날아가는 순간이다. 그래도 혹시나 해서 맨소래담 로션을 바르면 괜찮지 않을까? 해서 바르고 산장에서 5,000원을 주고 압박분대를 구입하여 묶었다.

2시 40분에 연하천에 도착하였다. 연하천을 넘어오기 전까지는 한가지게 사진도 찍고 쉬고 해서 별 이상이 없는 줄 알았는데... 그렇지 않았던 것 같다. 그래서 못내 함께 동행한 동지에게 미안하다. 몸 상태를 서로 체크해 가면서 걸었어야 하는데... 내 생각이 너무 앞서서 뒤롤 쫓아서 걷기만을 하였다. 나도 간만에 걷는 길이라 때로 허리와 다리 쪽에 쥐가 나서 불편하였지만 근육이나 관절은 이상이 없다. 그리고 늘 산행할때 50리터 배낭을 매고, 음식을 바리바리 싸가지고 다니기에 배낭 무게는 내 용도에 알맞는 50리터짜리를 사용하는데... 그 동지도 나와 마찬가지로 배낭을 50리터 짜리를 가지고 무게가 나가는 막소주 1.8리터짜리 두병을 지고 코펠, 침낭 그리고 옷가지를 챙긴것도 한목 한것 같다. 그리고 연하천에서 한 40분 정도를 쉬고 혹시나 하는 기대심과 내일 하산을 할때 편안하게 하산을 할 수 있게 하기 위해 무리하게 벽소령으로 산행을 시작하였다.

연하천에서 벽소령을 가는데... 6시간을 걸었다. 그래도 해가 떨어지기 전까지  벽소령에 도착하였다. 그나마 벽소령에 별 사고 없이 도착한 것이 안도가 되었다. 무리해서라도 내일 하산을 하기 위해서는 연하천 비좁은 산장보다는 넓은 벽소령 산장에서 비박을 하고 자는 것이 더 낳기에.... 식당을 둘러보고, 잠자리를 할 공간을 확인한 후 밥을 먹기 위한 준비를 하였다. 그런데 문제는 비닐을 가져가지 않았다. 돗자리나 깔판을 준비해 오지 않았는데... 밥먹기 위해 짐을 푼 곳에서 부산에서 오셨다는 고마운 분들을 만나서 비닐도 얻고 밥도 얻어 먹었다. 그래서 우리도 고마움에 내일 하산을 할 수 밖에 없기에 먹을 것들을 나 내주었다. 김치, 햄, 김, 다시마, 해초, 라면, 커피, 햄볶음, 쌀, 참치, 멸치 볶음, 창란 젖, 막소주 1.8리터 2통을 내놓고 술자리를 가졌다. 같이 온 동지는 다리 부상으로 인해 술도 제대로 먹지 못했다. 산에 와서 술이나 흥겹게 먹고 산구경도 할겸 해서 왔는데.... 무리한 산행으로 인해 즐기지도 못하게 되어 참으로 미안스럽게 되었다.

그리고 저녁에 낀 운해로 인해 쏱아지는 별도 구경하지 못했다. 산행을 하면서 늘 느끼는 것이지만 자만하지 말고 산에 갈때 겸손하게 산을 받아들어야 하는데 시건방을 떨어 산이 입산을 거부하였다는 생각을 가져본다. 그나마 벽소령까지 걷기를 해서 위안을 삼아본다.

다음 기회가 언제가 될지 모르지만 다음에는 겸손한 마음으로 산을 걸어야 겠다. 그리고 같이 동행한 사람에 대한 배려를 하면서 같이 한가롭게 산구경하면서 산보를 해야 겠다. 그렇지 못해 지리산이 입산을 불허해.... 1박 2일의 산행으로 산행을 마무리 하였다.

*** 수원과 부산에서 오셨다는 분과 좋은 자리 수원에서 오셨다는 분 또한 다리를 다쳐서 산행을 중도 포기하고 내일 벽소령 비포장 도로로 내려가신다고 하였다. 술이 있냐고 물어 막소주 2병이 있다고 하니 술한잔 얻어먹을 수 있냐 해서 우리도 내일 하산하기에 술을 다 줄 수 있다고 하였다. 그래서 수원과 부산에서 오신분 그리고 여자친구와 왔는데 술이 부족해서 술좀 더 먹고싶다는 분과 막소주 두병을 갖고 술한잔 흥겹게 먹었다.

부산에서 오셨다는 분은 대원사에서 치발목산장으로 해서 치발목산장에서 일박을 하고 치발목 산장에서 벽소령까지 걸어왔다고 한다. 이분들은 대원사-천왕봉-노고단-성삼재에서 나 있는 차령정간을 걷는다고 하였다. 그리고 밥을 얻어먹고 커피한잔을 하면서 흥겹게 놀았다. 올 2월에 볼 수 없던 것이 있더라... 벽소령 산장에 흡연구역이라고 붙여 놓은 띠테두리에서만 흡연을 할 수 있게 만들어 놓았다. 뭐 점등하면 그렇지 않게 그럭저럭 담배를 피면되는데... 산장지기들이 있을때는 꼼작없이 이 경계에서만 담배를 필 수 있었다. 그러고 보니 늘 지리산 갈때마다 조금씩 다른 것을 확인한다. 음식 잔밥통만 있고 분리수거대가 없어진 것... 그리고 텐트치는 장소가 다 산아래에서만 이루어지는 것... 그리고 벽소령 산장에 매표소가 생긴것 등등 바뀌어 있다.

그나마 하산하는 길에 만난 분들과 이야기를 하면서 함께 걸어내려와서 다행이다. 그리고 국립공원 관리공단에서 운영하는 트럭을 타고 산 중턱부터 아래 송알까지 내려올 수 있어서 무엇보다 좋았다. 오르막보다 산을 내려오는 길이 불편하였던 동지와 다른 분들이 그래도 무사히 지리산을 벗어날 수 있어서 좋았다.

그래도 산이 입산을 거부하였지만 흔쾌히 하산을 허락해 주어서 감사할 따름이다. 뒤를 돌아보며 벽소령 암벽을 보면서 아쉬움을 달래고, 다음을 기약하면서 내려왔다. 다음 보다 몸상태를 체크해 가면서 쉬엄쉬엄 걸어가야 겠다.

요즘 대부분의 사람들이 성삼재까지 차량을 몰고 올 수 있어서 성삼재에서 차량을 몰고와 산행을 하고 백무동에 내려가 택시를 타고 성삼재에서 집으로 가는 추세임을 확인하였다. 화엄사-노고단까지 가는 사람은 예전에 비해 많이 줄었다. 그리고 대학생 산학부 학생들도 종종 볼 수 있었는데.... 지금은 별로 없다. 그전과 다르다. 그래도 산 인심은 변하지 않았다. 같이 내려온 수원에서 오셨다는 분의 말이 귀에 남는다. 모든 사람이 산에 온 사람처럼 나눔을 나눈다면 세상은 정말 살기좋을텐데...라는 말.... 맞다. 산에서 생면부지의 사람들이 만나 이야기하고 음식을 나누고 삶을 이야기하는 자리가 있기에 지리산에 가는 이유일 것이다. 힘들더라도 다른 산들보다 산에온 낮선이들과 흥겹게 어울리며 다음을 기약할 수 있기에... 그래서 또 가을에 한번 더 산에 가볼련다. 시간이 없기에 성삼재에서 천왕봉까지 일박이일 코스로 지리산 종주 계획을 다시금 구상해 본다.

P.S 화엄사코스를 선호하는 내가 가본 코스중에서 가장 만만하고 가장 쉬운 길이기에 선호한다. 이전 백무동에서 천왕봉을 거쳐 화엄사로 내려오는 길은 조금 긴장을 하여야 한다. 내려오는 계단보다 오르는 길이 많기에 화엄사-천왕봉 코스보다는 힘이 2배정도 소요되고, 기간도 2박3일을 잡아야 한다. 화엄사-천왕봉 코스는 힘들더라도 1박2일이면 종주가 가능하다. 그래서 2박3일로 가게 되면 백무동 칠성계곡에서 놀 수 있는 시간이 나서 힘들더라도 차디찬 계곡 물에 몸을 담고 올 수 있어서 그럭저럭 걸을만 하였던 곳이라 선호한다. 그래서 처음에 갈때 이외엔 힘이 조금 부쳐서 오르막 오를때 다리가 조금 불편하더라도 세석까지는 야간산행을 해서 도착하였다. 기분이 내키면 장터목까지 가서 일출을 보았던 기억들이 종종 있고, 총 지리산을 35번 가서 이번처럼 동행한 이가 무릎을 다쳐서 내려온 것은 1번이 있었고, 같이간 이가 약속이 있다고 해서 벽소령에서 내려온 기억을 합산하며 총 3번을 이렇게 내려오게 되었다. 참으로 아쉽지만 산이 입산을 거부했기에 스스로 위안을 해본다.)