Unit 4

lecture- 2

Mahatma Gandhi National Rural Employment Guarantee Act MGNREGA:

The Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) was enacted on August
25, 2005, and is also known as the Mahatma Gandhi National Rural Employment Guarantee Scheme
(MNREGS). Adult members of every rural family willing to conduct public -related unskilled manual
work at the statutory minimum wage are legally guaranteed for one hundred days of employment every
financial year under the The Mahatma Gandhi National Rural Employment Guarantee Act MGNREGA. In
collaboration with state governments, Ministry of Rural Development (MRD) of Government of India
oversees the full execution of this scheme.

This legislation was introduced to increase the purchasing power of rural people, particularly by providing
semi-skilled or un-skilled work to those living in poverty in rural India. It aims to bridge the gap between
countries’s the rich and the poor. Women must make up roughly one-third of the workforce. Adult
members of rural households must furnish the details about their name, age, and address to the Gram
Panchayat, along with a photograph each. Following an inquiry, the Gram Panchayat registers households
and gives an employment card. The adult member's information and photo are included on the job card. A
registered person can apply for work in writing either to the Panchayat or the Programme Officer (for at
least fourteen days of continuous work).

The Panchayat / Programme officer will accept a legitimate application and issue a dated receipt of an
application, as well as a letter offering work to the applicant, which will be given to the applicant and
displayed at the Panchayat office. Employment will be offered within a 5 km radius; if the radius exceeds
5 km, additional wages will be paid. Applicants are eligible for unemployment benefits if no work is found
within 15 days of their applications.

The Mahatma Gandhi Employment Guarantee Act of 2005 later renamed "Mahatma Gandhi National
Rural Employment Guarantee Act" or MGNREGA) is an Indian labour law and social security measure
aimed at ensuring the "right to work." This bill was signed into law in September 2005. It aims to enhance
livelihood security in rural areas by providing at least 100 days of wage employment in a financial year to
every household whose adult members volunteer to dounskilled manual work.

Another goal of The Mahatma Gandhi National Rural Employment Guarantee Act MGNREGA is to
develop long-term assets (such as roads, canals, ponds and wells).

Gram panchayats would be the primary implementers of the The Mahatma Gandhi National Rural
Employment Guarantee Act MGNREGA (GPs). Contractor’s participation is prohibited.

NREGA can help conserve the environment, empower rural women, reduce rural-urban migration, and
encourage social equity, among other things, in addition to providing economic security and generating
rural assets. Different major’s protection is included in the law to ensure that it is managed and
implemented effectively.

Gram Panchayat development program:

In decentralized planning processes, the Gram Panchayat Development Plan (GPDP) brings citizens and
their elected representatives together.

Every year, from the 2nd of October to the 31st of December, the People's Plan Campaign conducts
the Gram Panchayat development program across the country.

Features of Gram Panchayat development program:

The structured Gram Sabha meetings will have physical presence and presentation by frontline
workers/supervisors on 29 sectors of the 11th schedule. The campaign is launched under ‘Sabki Yojana
Sabka Vikas'. It is comprehensive and a participatory process that involves the full convergence with
Schemes of all related Central Ministries.

Advantages

▪ Community involvement leads to quality works and acceptance by local inhabitants.

▪ Activates Panchayat Raj level bureaucracy.

▪ Strengthens the bond between the Government, the Gram Panchayat and the local inhabitants
leading to a responsive government.

Program Evaluation and Evaluating Community Engagement

Program evaluation can be defined as “the systematic collection of information about the activities,
characteristics, and outcomes of programs, for use by people to reduce uncertainties, improve
effectiveness, and make decisions”.

This utilization-focused definition guides toward including the goals, concerns, and perspectives of program
stakeholders. The results of evaluation are often used by stakeholders to improve or increase the capacity of
the program or activity.
Furthermore, stakeholders can identify program priorities, what constitutes “success,” and the data sources
that could serve to answer questions about the acceptability, possible participation levels, and short- and
long-term impact of proposed programs.

The community as a whole and individual community groups are both key stakeholders for the evaluation of
a community engagement program. This type of evaluation needs to identify the relevant community and
establish its perspectives so that the views of engagement leaders and all the important components of the
community are used to identify areas for improvement. This approach includes determining whether the
appropriate persons or organizations are involved; the activities they are involved in; whether participants
feel they have significant input; and how engagement develops, matures, and is sustained.

Program evaluation uses the methods and design strategies of traditional research, but in contrast to the more
inclusive, utility-focused approach of evaluation, research is a systematic investigation designed to develop
or contribute to generalizable knowledge. Research establishes a time sequence and control for potential
confounding variables. Often, the research is widely disseminated. Evaluation, in contrast, may or may not
contribute to generalizable knowledge. Evaluation of a program usually includes multiple measures that are
informed by the contributions and perspectives of diverse stakeholders.

Evaluation can be classified into five types by intended use: formative, process, summative, outcome, and
impact.

Evaluation methods

An evaluation can use quantitative or qualitative data, and often includes both. Both methods provide
important information for evaluation, and both can improve community engagement. These methods are
rarely used alone; combined, they generally provide the best overview of the project.

Quantitative Methods

Quantitative data provide information that can be counted to answer such questions as “How many?”, “Who
was involved?”, “What were the outcomes?”, and “How much did it cost?” Quantitative data can be
collected by surveys or questionnaires, pretests and posttests, observation, or review of existing documents
and databases or by gathering clinical data. Surveys may be self- or interviewer-administered and conducted
face-to-face or by telephone, by mail, or online. Analysis of quantitative can data involves statistical
analysis, from basic descriptive statistics to complex analyses.

Quantitative data measure the depth and breadth of an implementation (e.g., the number of people who
participated, the number of people who completed the program). Quantitative data collected before and after
an intervention can show their outcomes and impact. The strengths of quantitative data for evaluation
purposes.
The limitations of using quantitative data for evaluation can include a poor response rate from surveys,
difficulty obtaining documents, and difficulties in valid measurement.

Qualitative Methods

Qualitative data answer such questions as “What is the value added?”, “Who was responsible?”, and “When
did something happen?’’ Qualitative data are collected through direct or participant observation, interviews,
focus groups, and case studies and from written documents. Analyses of qualitative data include examining,
comparing and contrasting, and interpreting patterns. Analysis will likely include the identification of
themes, coding, clustering similar data, and reducing data to meaningful and important points, such as in
grounded theory-building or other approaches to qualitative analysis.

Observations may help explain behaviors as well as social context and meanings because the evaluator sees
what is actually happening. Observations can include watching a participant or program, videotaping an
intervention, or even recording people who have been asked to “think aloud” while they work

Interviews may be conducted with individuals alone or with groups of people they are especially useful for
exploring complex issues. Interviews may be structured and conducted under controlled conditions, or they
may be conducted with a loose set of questions asked in an open-ended manner. It may be helpful to tape-
record interviews, with appropriate permissions, to facilitate the analysis of themes or content. Some
interviews have a specific focus, such as a critical incident that an individual recalls and describes in detail.
Another type of interview focuses on a person’s perceptions and motivations.

Focus groups are run by a facilitator who leads a discussion among a group of people who have been
chosen because they have specific characteristics (e.g., were clients of the program being evaluated

The strength of this method is that group discussion can provide ideas and stimulate memories with
topics cascading as discussion occurs

The strengths of qualitative data include providing contextual data to explain complex issues and
complementing quantitative data by explaining the “why” and “how” behind the “what.” The limitations of
qualitative data for evaluation may include time-consuming and costly nature of data collection, and the
difficulty and complexity of data analysis and interpretation.

Awareness program:

Participating in Community Awareness Activities:

Activities are targeted to include undeserving communities and diverse populations in ourcounty.
Community networking promotes:
 • Community awareness of program services and availability by networking with professionals and
leaders in the community.
• Developing, building and maintaining Response Teams, which include representatives from victim
advocacy, law enforcement, prosecution and healthcare. Joining community-based collaborations
• Communicating regularly with staff at local social service agencies, hospital emergency rooms,
law enforcement, , clerks of court and non-certified victim advocates
• Visiting local businesses and dropping off sexual violence materials, event flyers and brochures
• Joining local groups and sharing information

• Collaboration with other agencies.

Training For Professionals and Non-Professionals

“Training” refers to education about available programs/services that are provided toprofessional and
non-professional audiences.

Trainers must be competent in the following content areas:

▪ Dynamics of each of our programs and all services that we offer

▪ Relevant community resources

▪ Crisis intervention

▪ Medical, criminal justice/legal and social service victim response

Training Sites Include:

o Social service agencies and organizations

o Educational institutions, including daycare centers

o Healthcare facilities

o Law enforcement agencies

o Youth organizations

o Local businesses

o Churches (e.g., provide training to religious leaders)

Participation in Community Events

Programme staff is involved in events throughout the community. A booth with promotional and
informational items, including (at a minimum) programme names and hotline numbers, programme
documents, and programme brochures, is frequently set up at community events. Festivals, fairs,
community celebrations, parades, social service house); school events are just a few examples of
community events.
Public Speaking

Getting the word out will increase community awareness of programs and available services.

Keep an agency speaker’s bureau – the list should include advocacy core-trained staff and volunteers with
public speaking experience, their areas of specialization and general availability,
• Advertise your availability to speak on the topic of violence

• Call potential sponsors for speaking engagements

• Seek opportunities to speak at community events

• Set up interviews for local television and radio programs

• Submit workshop proposals for conferences

Distribution of Materials

Local businesses, churches, social service agencies, hospitals, law enforcement agencies, court and legal
employees, clubs, schools, and civic organizations should all get programme materials on a regular basis.

Resource Libraries

Information technology allows for the dissemination of sexual violence materials and programme services
to the general public. Resource sharing can be done through site-based libraries, web- based resources and
linkages, and community-based libraries.
Media Coverage/Campaign

Advertising through the media is a cost-effective option. Plan any events such that they can be covered by
the media. Use local media to reach a varied range of people in your service region

Advertising

In addition to strategies to tell hard-to-reach population such as, the mentally ill, homeless, , and sex
workers about available programmes and services, agency advertising and materials should include means
to advertise programme services and the hotline number. Examples of ways to advertise:
- Membership outlets
- Newspaper ads

- Television and radio ads

 - Digital ads

Dayalbagh Way of Life:

Community Life at Dayalbagh:

Dayalbagh is a hindi word, which means the garden of the merciful Lord established in 1915 on Basant
Panchami Day of Hindi Calendar. Just after of the foundation of Dayalbagh, the academic building
foundation laid down known as Radhasoami Educational Institute. Dayalbagh is neither a village nor a
city. It is cleaned as cities and all the facilities for a healthy life. It is peaceful and eco-friendly campus
just likes a village. There are neither tall buildings nor huts. People living here are very responsive about
environment, sensible about education, conscious about safety, energy conscious, conscious about
physical, mental and spiritual health, and also about the service to others. The people residing in the
campus believe in the economic way of living
i.e., simple living and high thinking. Waste nothing (including thoughts, time, money, energy and whatever
they poss.) has been an important principle of everyone’s life.

Everyone in the world is suffering from different types of problems. Someone is suffering due to needs not
fulfilled, and someone is suffering due to unsatisfied greed. Everyone wants to achieve excellence in life, but
in doing so, sometimes they forget about other’s comfort and peace. Hence, development in all the spheres of
life is very important for all round developments of a human being for better worldliness.

In Dayalbagh, the person is neither poor nor extremely rich.. The average age in Dayalbagh is
about 70 years. The old people over the age of 90 years or so also do walking, they engage themselves in
agricultural work, and also involved in many types of mental work. This is due to Dayalbagh Way of life.
The life starts in Dayalbagh with the Morning Prayer in the lotus feet of supreme father, and then people
do morning exercise at the common place, which is followed by agricultural work for at least 2 hours so as
to make the residents fit and healthy. The day activities end with the evening prayer after giving thanks to
supreme father. Everything is available since birth to death inside the Dayalbagh Area. It is a self -
sustained colony. It was established in 1915 by Sir Anand swarup (Sahabji Maharaj, the fifth leader of
Radhasaomi faith. It completed 100 years of its foundation. The Dayalbagh ideals are of service to
Mankind and Fatherhood of God and Brotherhood of Man.

About Dayalbagh community life:

• In Dayalbagh, people are very conscious about their external environmental pollution. The small
children (upto grade 5) do community work on Sundays and collect polythene bags, plastics and keep
 their environment clean. With this work the children not only clean the colony, but at the same time they
are learn a lesson of not throwing these environmental polluting things on roads and at other places, but
throw them in proper dust bins.
• The mode of transportation in Dayalbagh is mainly biycle, solar van and e-rickshaws. This practice
protests the environment.
• Dayalbagh University is the first Indian university which completely solar powered. All the roof tops of
the university building are installed with solar panels are installed.
• To save energy and make efficient cooking, community cooking is the best way. It is successfully
working in Dayalbagh since last many decades.
• In the community kitchen, the thermal solar cooking, electric induction heating and gasifier system is
the non-polluting way for community cooking. In the community kitchen, the retired persons and those
who are free in daytime work as volunteer and utilize their time while doing community service.
• The Dayalbagh Campus is completely a green campus and government declared it as an eco –village.
• In the Campus almost all the buildings have the facility to collect the rain water and recharge the
underground water table. The water is also economically used.
• Every night, the residents between age group 18 to 60 years give night pehra (take rounds in the
colony) and keep the colony safe.
• Most of the foods like pulses, rice and wheat, etc. are grown in the agricultural fields by volunteers. In
Dayalbagh, there is a dairy farm with cows and buffalos, which caters to the colony needs of milk.
• Dayalbagh Radhasoami Trust also has land for agriculture, in which wheat grain, rice, pulses, sugar
cane and mustered, etc. are produced. To keep the people physically healthy and fit, regular
agricultural work is not only helping them, but is also essential to get pure food.
• In Dayalbagh, highly qualified doctors are offering their services voluntarily to keep the community
people healthy. The Saran Ashram Hospital is an allopathic hospital with all modern facilities
• Also a team of doctors is available daily in the morning agricultural field and advise free of cost
everyone who comes over there with any problems related to health . Regular medical camps have
also been started for nearby villages to keep the villagers healthy. In these medical camps allopathic
doctors, homeopathic doctors and ayurvedic doctors are available.

• The Dayalbagh Mahila Bank and the Radhasoami Urban Cooperative Bank serve the financial needs
of the colony's different organizations and residents. The Dayalbagh Printing Press publishes Holy
Books as well as well as brings out two Satsang weekly publications, one in English (also available
in electronic format) and the other in Hindi.

• There is an extremely good arrangement of selecting the suitable matches and highly economic way of
performing marriages in Dayalbagh. There are two bodies responsible for marriages in Dayalbagh.
One is the marriage panchayat (registration), where marriageable boys and girls are registered. The
alliance is made based on the agreement of the boy and the girl and their family members. Once the
 marriage is settled, then vivah sangam (Marriage alliance) gives suitable date after three successful
marriage counseling and submitting medical reports from qualified doctors. On the wedding day,
engagement ceremony is done at agricultural fields to teach the importance of work with own hands to
newly married couple. Then in afternoon marriage is perform, where the marriage lunch is organized
by the marriage panchayat on the payment basis for one hundred persons. No dowry or any show ups
is allowed in Dayalbagh marriages. The marriages are held in Agricultural fields while working there.
The couple has privilege to do special prayers in evening prayer assembly. Post marriage counseling
facility is also available if required.

• For all round developments of a human being education at all three level are important namely,
physical, mental and spiritual. In the present educational system everyone talks about physical and
mental education for better the outer self, but no one talks about better the inner-self i.e. spiritual
education. In Dayalbagh, the education is offered at all three levels and so as to maintain a balance
between outer self and inner self to develop a complete person.

• Dayalbagh culture and way of life for better worldliness. It’s very different and not based on any
religion. It is a mixture of the westerly progressive thoughts and the easterly spiritual values. The
Western communities are good in science and eastern people are good on spiritual part. The
Dayalbagh culture is adopting good things from both the systems. The Dayalbagh way of life and
association with spiritual master has a profound impact on the physical parameters and development of
intelligence, social and emotional maturity, and intuitive and spiritual faculties of growing and
children of three weeks to three years of age evolving as “Superman”, according to the Dayalbagh
Science of Consciousness (‘DSC’).
Living Knowledge Network:
The Living Knowledge Network is made up of people who are involved in or support Science Shops and
Community Based Research. Living Knowledge aspires to increase public participation and engagement
at all stages of the research and development process. We foster community-focused collaboration
between civil society and those involved in teaching, research, and innovation, especially in higher
education, by doing so.
Collaboration with Civil Society Organizations (CSOs) to produce research ideas, topics, and objectives is
encouraged. Research is conducted in response to these topics, either alone or with the help of others,
particularly students in higher education. The purpose is to collaborate in research in order to develop
solutions and so to have a beneficial impact on the real-world issues.
By doing so, community-focused collaboration between the civil society and those involved in teaching,
research, and innovation, particularly in higher education, can be fostered. Our engagement with society
method strives to strengthen both the research process and its outputs for all partners, resulting in research
excellence and innovation outcomes that reflect the civilsociety's perspectives, aspirations, and needs.

For practical understanding of selected issues and possible solution, a small group of students can carry
 out a field project under the supervision of their teachers and a brief report of the same should be
submitted at the end of the course work.
Conclusion
In this lecture we learned:

• Importance of rural development.

• Program Evaluation and Evaluating Community Engagement
• Value of Dayalbagh way of life in detail.