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We are in a society that has
globalized trade and attempts
to globalize culture.
From the beginning of the
capitalist mode of production,
society has been oriented towards
the production of goods.
Today we ask ourselves,
where are we going?
We are living in a society
where everything is made up of
marketing.
Where has the life of
human beings been?
Where has the life of
the flora gone?
Where has the life of
the fauna gone?
Where has life on our
planet gone?
Given the world in which we are living, the United Nations
Organization —UN— together
with the United Nations Organization
for Culture, Science
and Education —UNESCO, integrated
organizations for peace
and development, created after World War II, they structured
programs to stop the way of
development in which we live.
We are forgetting to be
human beings.
We are forgetting to be
men.
We are forgetting to be
women.
Where has the realization
of our skills left?
Where has the realization
of ourselves as human
beings left?
The Sustainable Development
Goals were determined
at a United Nations Summit by
world leaders to end poverty,
reduce inequality and protect
the planet against climate
change. They entered into force
on January 1, 2016. They arise
from the Millennium Development
Goals. Take a look at Fig.
2 (Millennium Development Goals).
The Millennium Development
Goals were 8 goals
proposed by the 193 member
countries of the UN in order to generate human development,
which would be achieved by
2015. They were made in the
year 2000.
If we look at the Sustainable
Development Goals and
the Millennium Development
Goals, they begin with the
same purpose: Extreme Poverty.
The serious question: Why,
if marketing develops more
and more, is poverty the first
objective in the two models for
development?
What is happening to
humans?
We listen and listen about
the empowerment of women,
and we forget about what happens
with men.
We are witnessing the deterioration
of the quality of life.
Everywhere there are protests,
marches because few are
comfortable with the governments
and the quality of life
they have.
In the Sustainable Development
Goals in #4, Quality
Education, UNESCO proposes
that the study programs be
reviewed.
In many school systems in
many countries, the ethics
that can be brought to life
and the customs to educate in
what the customs of the cultures
are and go on analyzing
the way of life that we lead:
only to produce goods.
The social sciences, together
with the knowledge of them, have less importance in the
study programs and in the development
of the same because
they don’t produce goods, such
as the so-called hard sciences:
Physics, Biology and others.
“…a world where all countries
adopt an approach that
ensures not only that girls,
boys, women and men gain access
to and succeed in different
levels of education, but that
they acquire the same skills
in and through education.”
UNESCO- From access to empowerment:
UNESCO strategy for gender equality in
and through education 2019-2025.
UNESCO 2019, p. 4 https://unesdoc.
unesco.org/ark:/48223/pf0000371127
UNESCO establishes equality
of boys, girls, women and
men because you only hear
about the equality of women
in relation to men. Boys and
men also have, to reach levels
of development; it is not about
men having the model, no,
men also need to achieve levels
of well-being.
“The full power of education
needs to be used to change
unequal power relations, social
norms, discriminatory practices
and belief systems that
underpin gender inequality and
exclusion in society.” UNESCO
-From access to empowerment: UNESCO
strategy for gender equality in and
through education 2019-2025. UNESCO
2019, p. 4 https://unesdoc.unesco.org/
ark:/48223/pf0000371127
What UNESCO says in the previous paragraph is very
important because in the life
of human beings the following
happens:
Everything goes into producing
and producing goods.
Few say that there is inequality
between men themselves,
they think that it’s only
between men and women.
Men are educated that they
shouldn’t show emotions: men
don’t cry. That’s what they say
to children, that’s a thing for
girls, for women.
Men are the providers of the
goods that the family needs.
Depending on the fact that
they are the providers of the
family, it is organized in that the women are the ones who
take care of the children, take
care of the organization of the
home: they buy the groceries
that the women say, they
wash the clothes when the
women they say, it is cleaned
when the women say, and the
women cook and also do the
previous tasks.
Men are the ones who study
the longest because they will
be the providers.
From the culture, the previous
separation is made when
both men and women should
be educated in carrying out the
functions of life.
You cook today, I cook
tomorrow. We are witnesses that when
a man has to keep a child after
5 minutes, he tells the woman:
take your child because I don’t
know what he wants; I do not
know what happens.
Men live outside of being
human beings and women live
carrying many tasks as a result
of the culture they have.
What is called “women’s
empowerment” also occurs:
studying at a prestigious
university to find a partner
with good resources and
dedicating yourself to doing
nothing. Many parents, at the
cost of many efforts, put their
daughters to study in expensive
schools in order to get out of the problem of what the
daughter must do to achieve
her empowerment.
We have, to make cultural
changes because a man is
not happy, marginalized
from emotions, marginalized
from washing a dish,
marginalized from being able
to fix his clothes, marginalized
from raising children
and turned into the provider
and in which he should not
feel emotions.
The only thing we have, to
marginalize a man from is
getting pregnant and giving
birth to a baby.
We have a lot to learn so
that the lives of men, women,
boys and girls become personal
fulfillment. It is thought
that when men are assigned
to be providers of the family’s
goods, they achieve their
well-being.
Life must be for fulfillment
as human beings with
the abilities that each human
being has as part of their
biological heritage and as part
of their culture, but culture
understood as a range of
opportunities.
We know that we must
educate ourselves throughout
life for what the change we
need as human beings, as a
society, must be: learning to
be the new human being that
we have, to be.
Men can’t have the sole objective of their lives to be
providers; they must learn to
enjoy all activities, and men
and women obtain the necessary
goods for everyone in the
family.
Women have, to educate
themselves, for life in learning
to provide and teach men
to do the other tasks, that a
family needs.
Children must be educated
that they are human beings
with all the shortcomings and
benefits that every human being
has. Girls are not born to
serve them both must be educated
to do the necessary tasks
for any human being.
Parents must educate girls
that they have, to live for
themselves and not to see
who gives them the resources
they need.
Men, Women, Boys and Girls,
are born to lead a full life,
where nature and planet Earth
contribute to that goal instead
of living in the destruction of
everything as we do today.
You are studying at Atlantic
International University -AIUyou
have the opportunity to do
it growing as a human being in
the civilization we have and in
which we should build.
When the pandemic was,
UNESCO created a program to
solve the closure of schools as
much as possible; This program
is becoming the digital
support that Education needs to be Quality and Lifelong.
In order to achieve the
objectives of Quality Education,
UNESCO in the face of the
closure of schools due to the
Covid-19 pandemic, created
the UNESCO World Coalition for
Education in 2020. The activities
focused on the following
objectives:
1. World Academy of Skills
2. World Campus for Teachers
3. World House of Learning
4. Gender
These programs have passed
to The Transformation of Education. During the September
2022 Summit, the
foundations for the Digital
Transformation Collaboration
were established. DTCs. Today
we are in Artificial Intelligence
so digital transformation
is necessary. Human beings:
There is no other remedy
than to change the
course for one of growth,
of development of all the
potentials with which we
were born to live satisfied
with who we are.
BIBLIOGRAPHY. UNESCO. Coalición Mundial para la Educación de
la UNESCO. Retrieved from: https://www.unesco.org/es/global-educationcoalition
| UNESCO. Del acceso al empoderamiento: estrategia de la
UNESCO para la igualdad de género en y a través de la educación
2019-2025. UNESCO 2019. Retrieved from: https://unesdoc.unesco.org/
ark:/48223/pf0000371127 | ONU. Objetivos de Desarrollo Sostenible.
Retrieved from: https://www.un.org/es/impacto-acad%C3%A9mico/page/
objetivos-de-desarrollo-sostenible
Review of literature
Today, Rabari are very much
adaptive in nature to accept
the social changes and
environmental changes, they
are not emotional about their
tradition, and they believe in
betterment and move ahead with practical decision. They
understand the fashion and
current trends and like to
follow it hence they broaden
their thinking and changed
and adapted new environment
by changing the selection of
fabrics for garments from traditional to contemporary,
accessories, decoration of
garments, veils that is screen
or digital printed on polyester
material, synthetic mufflers,
chappals made of rubber etc.
In late twentieth century
most of India and part of Gujarat-
Kutch has seen increasing
population, cultivation and
deforestation with less grazing
land, it is challenging to keep
large herds, hence Rabari have
started keeping sheep and
goats instead of camel, they
stopped herding in family
groups and started herding in
small individual group. In last
five decades there is a rapid
social changes took place, to
match up with this Rabari
community of Kutch have
adopted changes in their life
and in embroidery at very fast
pace. (Frater J. 2002)
Social change has been
adapted by Rabari community
overall and Rabari of Kutch. In
Dhebaria community embroidery
was becoming too expensive
financially and it was very
time consuming and means to
show the power and wealth,
which became hindrance for brides to be at their in-laws
homes. Hence this social
pressure has made Dhebaria
nath to pass the law (in 1995)
within the community- they
decided to prohibit to making
of embroidery and wearing
of it. This was to shorten the
time between marriage and
transfer of brides to be at their
in-laws homes.
Rabari has decreased size
of their herds and take them
to local grassland for grazing.
They sale milk to support
their financial means, which
was earlier free of cost, the
community believed that they
can not sale milk but due to
changes in environment they
leaved in they adjusted socially
and adapted changes in
lifestyle too. They have started
farming once a year depending
on the rain, as well they have
started doing small jobs and
avoiding long distance migrations.
The Kutchi Rabari has
started living at one place and
don’t migrate much. The author
says that the traditional
embroidery style has simultaneously
changed; author has
anylised the cultural change in
recent trends in these embroideries.
As told by author there
are three significant changes
have arisen: changes in naming
of motif, change in depiction
and change in making,
(Frater J. 1999) over the period
of time many traditional Katchi
Rabari embroidery motifs
were modernize to present
styles. Earlier they were using
motif like Haathi (elephant),
Paaniyari (the water bearer)
etc, these traditional motifs
are not important anymore,
instead today they use abstract
and decorative motifs like
bicycle, which they use for
delivering milk to client in
near by area. Today motifs are
more abstract and decorative
than narrative. In past few
decades Rabari women have
started working outside their
homes. They are having less
time for this embroidery that
was earlier their companion
during the spare time they
had after their daily chorus
in the noon. Hence now day’s
individual motifs are embroidered
on piece of cloth and
than attached on garment.
Now Rabari women do go for amalgamation of specialized
stitches and hand embroidery.
In this embroidery piece
some part may be machine
embroidered and some may
be hand embroidered. This
shows the change in trend and
in adaptation. Due to machine
embroidery, which is professionally
done by third person
the influence of external body
can be seen in their motif
and in techniques that is
very standard in nature. The
women work in farm as labour
to earn money and thus they
have less time to do embroidery.
Here one can see that money is becoming important
part of Rabari peoples life
consequently the move from
traditional embroidery to professional
patched embroidery
can be seen that is less time
consuming and this shows
that in general how economy
is becoming important for everyone.
Rabari started working
for wages, going out side
the home to work where they
are getting more money than
working at home on embroidery,
sometimes the women
compare the situation and decide
the better earning situations
and may work in field to get instant cash or sometime
prefer to work on their own
at sitting home and working
on embroidery for others
as way of earning, this shows
that the embroidery is now
source of income for them,
it has been commercialized.
Rabari are very practical in
their approach; they prefer to
be practical rather than emotional.
With the changes in
environment and in situation
and with urban influences, the
girls who were at the age of
marriage had social pressure
have changed the vision and
balance the priority, hence as a result they use time saving
techniques like machine embroidery
and readymade material
like different varieties of
ribbons. Here the patterns and
quality have compromised, as
the time is more valuable than
the quality.
Rabari are not very sentimental
of their traditional
lifestyle, and as per them the
nomadic pastoral lifestyle
will no longer be seen as the
situation has changed. The
younger generation has much
more opportunity and exposure
to the world, hence they
do not prefer to migrate and
live nomadic life. They explore any job they can, or be in the
milk business, to sell milk to
their client. Rabari community
no more wishes to live in their
traditional houses which are
round in shape and made out
of mud, which require mud
and dung plaster and it require
high maintenance, material is
costly and woman has to give
huge amount of time and labour
to keep it in good condition.
The Rabari want to have
cement houses which has less
maintenance. So here we can
see the change in craft, in life
and in lifestyle that is adapting
contemporary lifestyle,
a key to survival, survival of Rabari in to urbanized environment,
where they will
be settle down as required.
Acceptance of urbanisation
shows that the Rabari are not
sentimental to their tradition
and hence they are taking step
ahead to accept cement houses
as a solution to their problem,
prefer machine embroidery
which is less labour intensive
and not bothered with the out
come, they are getting very
practical in their approach
more happy with the new
aesthetics which expresses
latest trend and fashion that is
satisfactory in the time limit
they have with them.
Significance
of the study
Rabari embroideries and
their traditional clothing have
unique status in Gujarat- India.
It has been very elaborate
and intricate in nature, so as
Rabari people. Rabari people
are nomadic pastoral community
for centuries and have
migrated from Rajasthan to
Gujarat in search of green
land for their herds and have
adopted changes. The community
has survival instinct in
their nature and easily adept
the environmental changes
and social changes around
them. The Rabari community
has changed the size of their
herds due to environmental
change in Gujarat; today they
have started keeping small
herds like goat, cow, and
buffalo. They have changed
their clothing and lifestyle as
per their surroundings and
according to their neighborhood.
Today due to exposure
to urbanisation and need of
economy has led them to work
in farming fields, labour work,
compromising with quality of
their embroidery and clothing,
from traditional houses like
mud bhunga to pakka makan
like cement houses, polyester
odhani and rubber chappals,
change in motifs and materials
etc. Here the need is to find
out the reasons due to which
this changes has took place
and to document this changes.
Limitations
This research will be limited
to the Ahmedabad-Gujarat and
near by Ahmedabad where the
Rabari community is living.
THE END
BIBLIOGRAPHY. Fisher N. (1995). Mud, Mirror and Thread: Folk Traditions
of Rural India. Published by Grantha Corporation- India | Frater J.
When Parrots Transform To Bikes: Social Change Reflected in Rabari Embroidery
Motifs. Source: Nomadic Peoples, New Series, Vol. 3, No. 1 (1999),
pp. | Frater J. ‘This is Ours’: Rabari Tradition and Identity in a Changing
World. Source: Nomadic Peoples, New Series, Vol. 6, No. 2 (2002), pp.
156-169 Published by: White Horse Press Stable URL: http://www.jstor.
org/stable/4312367 | Frater J. (1996). Threads of Identity: Embroidery
and Adornment of the Nomadic Rabaris. Published by Grantha Corporation-
India. | Shah A. (2012). Shifting Sands: Kutch. Published by Bandhej
Books. | Salpeteur M. et al (2015). When Knowledge Follows Blood. Current
Anthropology, 56(3), 471–483. https://doi.org/10.1086/681006
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