Socioeconomic Status and the Livelihood Patterns of Potter Community

Saeed Anwar Sociology Discipline Khulna University Bangladesh 2012

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ACKNOWLEDGEMENT
At the onset, I acknowledge the blessing of almighty Allah, the most beneficent, the most merciful for enabling to complete the study successfully. Then I would like to express my heartfelt gratitude to the Sociology Discipline, Khulna University for allowing me to do this qualitative report that has contributed much to enrich my research potentialities. I would like to express my sincere appreciation, heartfelt gratitude and profound regards to my supervisor Sanjoy Kumar Chanda, Assistant Professor, Sociology Discipline, Khulna University, for his indefatigable guidance, careful supervision, particularly unwavering encouragement and sparing immensely valuable time to guide me through my research. I would like to convey my best regard and gratitude to Mohon (Boy of potter community), who helped me a lot to collect data. Besides I want to give special thanks to best friends Razzak, Swapan and Iqbal for their special co-ordination. Lastly, I express my immense gratitude to all the respondents who provide me necessary information apart which this study would not have been brought fruitfully.

Saeed Anwar Sociology Discipline Khulna University, Khulna-9208 Bangladesh

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Abstract Bangladesh is a country of dimensional people. There are many types of people live here who are belonging in different types of community. In earlier days the potter community was the real backbone of the middle class and poor communities. But at present the community people are going to be lost in the face of modern competitive market and technological innovations. After all of this a potter community would not lose his strength, he just continues doing his job and gifting nice household things to the general people by taking a little money from them. It is very essential to give support the potter community for their sustainability and better livelihood pattern. This study was conducted by qualitative method. Study was conducted on the potter Community at Dhumuria of Khulna district. For conducting this study, 2 FGDs were used. Study mainly focused on the livelihood pattern of the targeted community. Based on the major findings of study it can be said that Government should give them training and technical support so that they can make a contribution in GDP and raise this practice as a future generation business.

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Table Of Contents Acknowledgement Abstract Table of Contents CHAPTER ONE: INTRODUCTION Statement of the Problems Literature Review Rational Of the Study Objectives of the Study Conceptual framework CHAPTER TWO: METHODOLOGY 2.1. 2.2 2.3 2.4 2.5 2.6 2.7 2.8 2.9 Study Design Study Area Population of the Study Sampling Procedure Sources of Data Technique of Data Collection Analysis and interpretation of data Limitations of the study Flowchart of the Methodology

Page No 1 2 3

1.1 1.2 1.3 1.4 1.5

4 5 6 6 7

10 10 10 10 10 10 11 11 12

CHAPTER THREE: BACKGROUND OF POTTERY IN BANGLADESH Background of the Potter Communitys in Bangladesh 13 3.1 CHAPTER FOUR: CASE STUDIES AND FOCUS GROUP DISCUSSION
4.1 4.2 FGD One FGD Two

15 18

5.1

CHAPTER FIVE: FINDINGS AND DISCUSSION Discussion CHAPTER SIX: RECOMMENDATIONS AND CONCLUSION Recommendations Conclusion References Appendix Checklist

21

6.1 6.2

25 26 24

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CHAPTER ONE: INTRODUCTION 1.1 Statement of the problem The history of Bangladesh pottery art is also very old, as old as the Mohenjodaro and Harappa civilization. Some earthenware was found after the excavation of Mohasthangarh in Bogra (3 hundred BC). In addition to that the Paharpur and Moinamati excavation also brought in light some of the best possible pottery work for which the country can be proud of. However these are mostly terracotta arts and the terracotta's used in the Kantajee temple of Dinajpur are also excellent in its quality and texture. The 'Nilpadma' found in Lalmai of Comilla is unparalled and those are kept in most cases in the site Musings of various locations. The folk arts of these categories are being used in modern design and beautification in most of the tastefully decorated construction in Bangladesh (Hossain, 2012). Bangladeshi potters have been producing exquisite pottery products for ages. Pottery in this region can be traced back to around 1500 BC. Six types of earthenware of high quality have been found in archaeological sites like Mahasthangarh, Govinda Vita, Vasu Bihara, Wari-Batesh-war, Mainamati and Paharpur. There were Kumarpara or Palpara of potters in almost all the villages of rural Bangladesh since ancient times. An integral part of Bangladeshs culture for hundreds of years, pottery has now become popular interior decoration materials across the country, especially in the cities. Once used in day to day lives of the people of the country for cooking and storing water or religious purposes, pottery items are now used as show pieces and adorn posh homes (Tanim, 2011). Members of the potters community, known in Bangla as kumars (formally known as kumbhokars) who usually bear the title Pal, are generally found in large settlements in mrit pollis (potters villages) across the country. Harmonious color blending, the perfect all-over effect of design with shade and tone, mark his unity of purpose. As for the types of wares, pottery comprises true distinctive types of wares. The first type, earthenware, has been made following virtually the same techniques since ancient time; only in the modern era has mass production brought changes in materials and methods. Earthenware is basically composed of clay- often blended clays and baked hard, the degree of hardness depending on the intensity of the heat. After the inventions of glazing, earthenware were
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coated with glaze to render them waterproof; sometimes glaze was applied decoratively. It was found that, when fired at great heat, the clay body became non-porous. This second type of pottery, called stoneware, came to be preferred for domestic use. Many kumars manufacture bricks and tiles, along with earthenware of all shapes and sizes, and idols and toys. The factories of kumars well repay a visit. Beneath the same thatched roof are the kiln, storehouse and dwelling house, while a free space in front of the door is used as a place to prepare the clay. In the rainy season boats laden with earthenware from these places travel to neighboring districts through the rivers (Tanim, 2011). The traditional pottery of Bangladesh is staging a good come back in a new form of design as the shoppers say the industry is regaining its glorious days wooing more and more local and foreign buyers. The pottery goods made of clay, which were on the verge of collapse in Bangladesh about few decades back, are returning in almost every home in the form of decorative show pieces and one can easily find at least some such designer pieces in every house in the South Asian country. The traditional potters, who were engaged with the profession from generation to generation, almost deserted it as the utensils made of silver and other materials grabbed the market of pottery made utensils used in past widely in Bangladesh. But, the good news is that traditional potters are now applying more creative thinking techniques to the development of goods. They are also testing different options like making jewelry and crockery items on experimental basis (Akter, 2009).

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1.2 Literature Review Shahid (2009) in an article indicate that Bangladeshi potter has always laid stress on the basic form and texture of his articles. Harmonious color blending, the perfect all-over effect of design with shade and tone, mark his unity of purpose. All kumars, whether of ancient or modern times, employ a simple technology in making the earthenware. The clay dug from the earth's surface is prepared by beating and kneading with the hands, feet or simple mallets of stone or wood. The steps usually followed include: (1) clay collection and preservation, (2) preparing the clay for production, (3) modelling the shape and size of the wares, (4) drying the wares in the sun and finally, (5) firing and colouring it. In ancient pottery, the clay well tempered with water was invariably used without any additional material. Vessels were shaped by scooping out or cutting a solid lump or ball from this pure clay, by building up piece by piece, or by squeezing cakes of clay on to some natural object or a mould or form. The potter's wheel (chak) is a comparatively later invention. Kumars now use wheel with which they fashion various kinds of pottery, which then dried in the sun and later are heated in the kiln (panja). The wheel in its simplest form is a heavy disk pivoted in a central point to be set going by the hand of the workman squatting on the ground. After the processing in rotation is complete, the piece is removed from the wheel and set aside to dry. The neck and shoulders of all globular vessels are made with the wheel, but the body is fashioned by hand, often by women. A round ball of hardened clay (boila) is held inside, while with a wooden mallet (pitna) the material is beaten from the outside into requisite shape and thinness. Glassie (2010) in an article indicate that There are six hundred and eighty villages dedicated to pottery-making in Bangladesh, nearly half a million people who use clay to make art because clay is what there is. They dig and mix two kinds of clay one white and sandy, one black and sticky treading and kneading them together to make a smooth new substance for creation. The potters are predominantly Hindus. They bear the same surname Pal indicating their membership in the craft caste of the workers in clay. Most of the Pals make utilitarian ware. Women use paras, men turn the great chak. With their different techniques, women and men make identical kalshis and they collaborate in making patils smooth useful vessels that are slipped for brightness, fired to ruddy buff or silvery black, and then sent to market. During commercial exchange, Hindu products go to Muslim consumers, unifying society in the honorable ethic of utility.
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Jamil (2011) in an article indicate that Potter who made various types of household stationary by using potter's Clay. First of all potter gathered some potter's clay from different areas. Then make it prepare for making it a shape. After that He took the clay on the potters wheel and forces the wheel to round and round. He keep hip his hand over the clay when the wheel start rounding and he start keep shape to the clay and on the other hand potter keep forced the wheel to continue rounding. It is so nice on its design and has the historical attitude. After making the things ready potter keep it on the sunshine to make it dry. Later, he just went on market to sell it. But the potter gets only a few some of money for his total work. No one has not taken any step for their work. Sometimes they made beautiful things but no one agree to buy them by giving handsome money. But after all of this a potter would not lose his strength, he just continues doing his job and gifting nice household things to the general people by taking a little money from them. Practical Action (2011) reported one of its website that The traditional potter's wheel relied on the potter sitting with the wheel between their legs something culturally unacceptable in Bangladesh. With the help of our supporters, Practical Action was able to provide women with access to over 200 raised potter's wheels in 12 rural communities across Bangladesh. Suddenly, women were able to make a real contribution to their family's pottery business. Which not only gave them a much more fulfilling role within the community, it also meant the productivity of these businesses increased substantially. According to SOS-arsenic.net (2009) in their article on the Folk Art, Heritage and Traditional Professions indicated that The production of pottery is one of the most ancient arts. The oldest known body of pottery dates from the Jomon period (from about 10,500 to 400 BC) in Japan; and even the earliest Jomon pottery exhibit a unique sophistication of technique and design. Excavations in the Near East have revealed that primitive fired-clay vessels were made there more than 8,000 years ago. Potters were working in Iran by about 5500 BC, and earthenware was probably being produced even earlier on the Iranian high plateau. Chinese potters had developed characteristic techniques by about 5000 BC. In the New World many pre Columbian American cultures developed highly artistic pottery traditions. The Indian sub-continent including the area which includes Bangladesh was also famous for pottery.

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1.3 Rationale of the Study In earlier days (around two decades ago) the potter community was the real backbone of the middle class and poor communities. Their earthenware articles were used as cooking articles and utensils, water pots, tea pots, flower tops, materials for show room decoration even for ancient king and queen. These are hygienically very good, less cost and were usually within the reach of common man. Now, these articles and the community people are going to be lost in the face of modern competitive market and technological innovations. This community people are now living with extreme hardship of financial crisis. This study was conducted to reveal actual livelihood conditions of potter community at Dhumuria of Khulna district that may helpful to understand the condition of potter community in Bangladesh. 1.4 Objective of the Study The broad objective of this study was to analyze the livelihood pattern of potter Community at Dhumuria of Khulna district. The specific objectives of the study were identified as follows: 1. To identify the educational system; 2. To find out the occupational and economic status; 3. To explore the system of celebrating religious ceremony and 4. To explore the major causes of decline of their products;

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1.5 Conceptual Framework

Education Status

Occupation

Social Status
Potter Community of Arji Dumuria

Economic Condition

Livelihood Pattern

Social Dignity

Religious Rituals

Marriage and Family

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CHAPTER TWO: METHODOLOGY 2.1 Study Design This explanatory qualitative study was conducted from June to November 2011. Study was conducted on potter community at Dhumuria of Khulna district. Data were collected purposively from two respondents group like male and female. To collect data FGD, brief conversations with the community members were administered. To collect data a checklist of key feature of common related issue of the livelihood patterns of the community was carried. Secondary data were also be used to understand the problem. 2.2 Study Area The Arji Dhumuria at Dhumuria upazila of Khulna district was selected as study area. 2.3 Population of the Study All the potter of Arji Dhumuria at Dhumuria upazila of Khulna district was the population of the study. 2.4 Sampling Procedure Cluster sampling was followed to collect data. We have selected two groups on the basis of gender. The female group consisted of 8 members and male group consisted of 6 members. 2.5 Source of Data Primary data-Primary data were collected directly from field through a Check List, FGD and Informal Conversation. Secondary Data-Secondary data from relevant sources were used in order to strengthen the rationality of the study and for the better understanding of the problem. This source included relevant books, articles and reports of international and national bodies, different survey reports and different websites. 2.6 Techniques of Data Collection This study was conducted through qualitative methods like Focus Group Discussion (FGDs), informal conversation etc. Data was collected by two FGDs. To stimulate

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responses during informal discussion, FGD and the in-depth interviews, a checklist of key feature of common related issue were carried. 2.7 Analysis and Interpretation of Data Qualitative techniques were used to analyze and interpret the findings and draw conclusion in light of the research problem and objectives. 2.8 Limitations of the Study This study was slow down by following limitations: 1. Lack of Respondent for FGD 2. Lack of sufficient time of the respondent; 3. Respondents were not freely participated in discussion and 4. Lack of experience for conducting FGD

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2.9 Flowchart of the Methodology

Identification of the problem

Conceptualization

Selection of the study area

Selection method (FGD)

Sampling procedure

Checklist preparation

Data collection Secondary data (Published materials) (Unpublished materials) Data analysis

Primary data (FGD)

Generalization of data

Report submission

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CHAPTER THREE: BACKGROUND OF POTTERY IN BANGLADESH 3.1 Background of Pottery in Bangladesh The production of pottery is one of the most ancient arts. The oldest known body of pottery dates from the Jomon period (from about 10,500 to 400 BC) in Japan; and even the earliest Jomon pottery exhibit a unique sophistication of technique and design. Excavations in the Near East have revealed that primitive fired-clay vessels were made there more than 8,000 years ago. Potters were working in Iran by about 5500 BC, and earthenware was probably being produced even earlier on the Iranian high plateau. Chinese potters had developed characteristic techniques by about 5000 BC. In the New World many pre-Columbian American cultures developed highly artistic pottery traditions. The Indian sub-continent including the area which includes Bangladesh was also famous for pottery (SOS-arsenic.net, 2009). From third century B. C. and twelfth century A. D. pottery, terra cotta figurines and plaques were most abundant in Bangladesh. The earliest specimens of pottery are those of the Northern Black Polished Ware. This pottery spread into Bangladesh from the north later than fourth century B. C (SOS-arsenic.net, 2009). The most unfortunate present history is that the old wall of Mahastangarh (300 B.C.) is destroyed by constructing a new wall by the Archaeological Department. When we asked them, why they did it? The reply was that because there was some money and we tendered to construct walls on it! Besides, the ruin is not protected properly. During dry season visitors from all over country use it as a picnic spot (SOS-arsenic.net, 2009)! The discovery of specimens of pottery at Mahasangarh, north Bengal from third century B. C. to sixteenth century A. D. reflect the evolution of pottery in cultural setting. Pottery represents the largest single category of antiquities at Mainamati (SE of Dhaka). The subject matter portrayed in the Mainamati terra cotta plaques is overwhelming; it includes almost everything that can be found in the life and imagination of the Bengal countryside. Varied specimens of pottery have been discovered at Pharpur, N. Bengal (ancient residential University of Bangladesh). There are above 2000 terra cotta plaques still embellishing the outer wall of the Pharpur temple (SOS-arsenic.net, 2009).

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The great ceramic tradition of Bangladesh unfolds in the context of geology. From the world's tallest mountains, mighty rivers roll to the sea. Their silt has built the world's widest delta. The earth of the delta is heaped into mounds that hold the villages above the flood. It is planted to rice so that people might eat. It is shaped and baked into vessels so that water can be carried, food can be cooked, and people can get though another long day. There are six hundred and eighty villages dedicated to pottery-making in Bangladesh, nearly half a million people who use clay to make art because clay is what there is. They dig and mix two kinds of clay one white and sandy, one black and sticky treading and kneading them together to make a smooth new substance for creation. The potters are predominantly Hindus. They bear the same surname Pal indicating their membership in the craft caste of the workers in clay. Most of the Pals make utilitarian ware. Women use paras, men turn the great chak. With their different techniques, women and men make identical kalshis and they collaborate in making patils smooth useful vessels that are slipped for brightness, fired to ruddy buff or silvery black, and then sent to market. During commercial exchange, Hindu products go to Muslim consumers, unifying society in the honorable ethic of utility (Glassie, 2010).

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CHAPTER FOUR: CASE STUDIES AND FOCUS GROUP DISCUSSION

4.1 FGD-1 (Female Group) This FGD was conducted with 8 female members in a group and it is described the socioeconomic status and the livelihood patterns of potter community. They shared the following characteristics: they were involved with traditional occupation; they belonged within the age range of twenty five to fifty. It was observed a typical lifestyle of them and their relation with other. Educational status: The married women of potter community who participated in the Focus Group Discussion, three among them, completed mainly the primary level of education and remaining five women never attended at any school. But the families, where they were born, were very much vulnerable. Oma Pal, Shikha Pal, Gita Pal, Maloti Pal, and Boishakhi Pal, they belonged within the age range of twenty five to fifty, said as their family was poor, their income was few, their living standard was low .So they never think of going to school. Besides this, their parents did not know about the necessity of female education. As they are female child, they have not any opportunity to going school. Besides this, no educational institution was existed in this community. As a result, they are illiterate. In spite of facing many problems, Bichitra Pal, Bithi Pal, and Bipasha Pal completed mainly the primary level of education. At present, there have educational institution in their locality and most of the female children are going to school. Their children do not face any problem. But the socialization process of the family of this community learnt the early income because of poverty. In this way, the situation initially separated them from schooling that prevented to make relation with outsiders. Occupation: Women were not involved with outside activities. They are playing main role in the pottery such as making and firing the product by soil. They are involved in this profession from the ancestry. Traditionally, they are motivated to enter into this profession. But this profession is not compulsory for them. They have interest on pottery system. They have no knowledge about modern technology and do not use modern technology in their work. The main instruments using in pottery are soil, water, Wheel(Chaka), fire, firewood etc.They are facing some problem in performing their work such as Economic problem, Instruments problem including soil, firewood etc. Most of them are eager to shift their occupation. But lack of opportunities, it is impossible to shift their occupation. Income: Besides their household activities, women were involved in making the products of soil. By this, Womens monthly income is nearly tk2000 per family. In this income, they support their family moderately. With men, women also try to better their standard of life.

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Food habit: Like other people, they enjoyed the same dishes of meal. Daily menu of their food is rice and in addition, they ate pig, beef and other prohibited foods of Hindu religion. Marital status: Basically they were married. They celebrated the inter caste marriage. They argued, Pal will marry pal and in this way, everybody will obey the community. Decision of marriage depends on male. The marriage pattern of them is endogamy. In the adult, this is the age of marriage for female in this community. There have a practice of dowry in the marriage system in their society. There has also the divorce system and the practice of widow marriage in their society. Family pattern: Most of the families are extended and each family consists of 8-10 members. Number of female is more than male. Religious Status and Religious rituals: They are mainly Hindu in religious status. Women jointly celebrated the religious function regardless caste and their main religious festival is Puja.They also went to other places to enjoy different festivals outside of their community. Due to having the liberal sentiment of urban culture of modern society in Bangladesh, they did not face any problem of untouchables especially when they went other places of Khulna city to enjoy different festivals. They also participated in the festival of Muslim society without any restriction. Almost of the young had friend outside of this community and they apparently met with them, the friends of outsiders hardly come to the community except big festival. They have no caste leader and religious leader. They have no religious taboo and not transferred their religion. Social Status: There has no class division among them. In case of occupation, they are different from others; but they have not any conflict with the mainstream people. They related in a social organization named CF. There has no chief in tribe. In living in the present society, they are facing electricity problem, economic problem, instrumental problem and theft problem. They expect support from the state/government such as economic support, educational support, old allowance and support to sustain traditional activities. Political Status: They have the citizenship in Bangladesh. Their name registered in the voters list and have national I.D card. To cast their vote, they are influenced by local political leaders. Caste believes system and group harmony: Young generations strictly maintained the caste system. They never tried to change their family title. It was also observed from the study that every young was involved with love with their female counterpart based on caste.

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Health Status: The health statuses of the women did not go to the significant level. Women were living with many reproductive health problems like Reproductive Tract Infection (RTI), menstruation management etc.They did not get any free health facilities from government and NGOs. There have a medical centre Situated outside their community. They went to the outside of the community for treatment. They also believed in traditional medicine for healing. They went to the Kabiraj to be cured. Children suffered from seasonal diseases like pneumonia, small pox, iching and so on. The reproductive Health of the women was questionable. Pregnant women were delivered at home. The number of children is more due to the unconscious and not using the birth control method. They argued, if we would like to use birth control methods, our husband forbids me. Outnumber of children also made them impoverished. In summer they are suffering from skin diseases and at that time, they take homeopathic medical services. It is rare that they take Allopathic. Living condition: The living condition of the women is not standard. The women, who were taken under study, belonged to the house having only one old living room. They enjoyed the low level of lighting facilities. Mosquito and insects were their daily companies. They said when rain comes, everything is drained and we can not stay at home. Government and other decision makers never took any step to recover their house. Bathing place: There was no fixed place of bath room. Both male and female completed bath at the open space. They saying, Women have to bath later as men and children finish bath first. Latrine condition: Women and men shared the same latrine. One specific family did not have any specific latrine. Most of the latrines were unclean and unhygienic that did not favor to women. Decision making: Women participated in decision making with their counterpart. Women played pivotal role to purchase common items including food, cloth utensils and so on as well as like ornaments, cloth and so on. Decision of marriage depends on male. But Child taking decision was decided by the consent of both husband and wife. Women argued, Our income is deposited to our husband and he buys everything what is necessary to maintain family. To cast their vote, women are influenced by male. Recreation: Recreational facilities were very few. Women usually spent their leisure time by watching television and gossiping and caring children. Future hope: Everybody had distinct future hope through which they would like to develop later and every woman also had a definite hope for future. They liked to change their living condition 18 | P a g e

and desired sound health. All of them liked to beak the casement system of living and wanted to enter the open society for the well being of their children. 4.2 FGD-2 (Male Group) This FGD was conducted with 6 male members in a group and it is described the socioeconomic status and the livelihood patterns of potter community. They shared the following characteristics: they were involved with traditional occupation; they belonged within the age range of thirty to fifty. It was observed a typical lifestyle of them and their relation with other. Educational status: The married men of potter community who participated in the Focus Group Discussion, three among them, completed mainly the primary level of education and remaining three men completed the secondary level of education. Among of them, there have no higher educated person. But the families, where they were born, were very much vulnerable. Narayan Pal, Anil Pal, and Gopal Pal, they belonged within the age range of thirty to fifty, said as their family was poor, their income was few, and their living standard was low. Besides this, no educational institution was existed in this community. As a result, they did not continue their study after the primary level. In spite of facing many problems, Sudip Pal, Parimal Pal, and Kalipado Pal completed mainly the secondary level of education. At present, there have educational institution in their locality and most of the male children are going to school. Their children do not face any problem. But the socialization process of the family of this community learnt the early income because of poverty. In this way, the situation initially separated them from schooling that prevented to make relation with outsiders. Occupation: Men were involved with outside activities. Buying soil and selling the products of soil are main role of men in the pottery. They are involved in this profession from the ancestry. Traditionally, they are motivated to enter into this profession. But this profession is not compulsory for them. They have interest on pottery system. They have no knowledge about modern technology and do not use modern technology in their work. The main instruments using in pottery are soil, water, Wheel(Chaka), fire, firewood etc.They are facing some problem in performing their work such as Economic problem, Instruments problem including soil, firewood etc. Most of them are eager to shift their occupation. But lack of opportunities, it is impossible to shift their occupation. At present, most of them change their occupation. Income: At present, most of them change their occupation. Besides the pottery, they also involve another work and by this, Mens monthly income is nearly tk6000-7000 per family. In this income, they support their family moderately. To change their occupation, men also try to better their standard of life. 19 | P a g e

Food habit: Like other people, they enjoyed the same dishes of meal. Daily menu of their food is rice and in addition, they ate pig, beef and other prohibited foods of Hindu religion. Marital status: Basically they were married. They celebrated the inter caste marriage. They argued, Pal will marry pal and in this way, everybody will obey the community. Decision of marriage depends on male. The marriage pattern of them is endogamy. In the adult, this is the age of marriage for male in this community. There have a practice of dowry in the marriage system in their society. There has also the divorce system and the practice of widow marriage in their society. At present, some of male of this community do romantic marriage without their caste and community. Family pattern: Most of the families are extended and each family consists of 8-10 members. Number of female is more than male. Religious status and religious rituals: They are mainly Hindu in religious status. Both men and womens religious rituals are same. Men jointly celebrated the religious function regardless caste and their main religious festival is Puja.They also went to other places to enjoy different festivals outside of their community. Due to having the liberal sentiment of urban culture of modern society in Bangladesh, they did not face any problem of untouchables especially when they went other places of Khulna city to enjoy different festivals. They also participated in the festival of Muslim society without any restriction. Almost of the young had friend outside of this community and they apparently met with them, the friends of outsiders hardly come to the community except big festival. They have no caste leader and religious leader. They have no religious taboo and not transferred their religion. Social status: There has no class division among them. In case of occupation, they are different from others; but they have not any conflict with the mainstream people. They related in a social organization named CF. There has no chief in tribe. In living in the present society, they are facing electricity problem, economic problem, instrumental problem and theft problem. They expect support from the state/government such as economic support, educational support, old allowance and support to sustain traditional activities. Political status: They have the citizenship in Bangladesh. Their name registered in the voters list and have national I.D card. To cast their vote, they are influenced by local political leaders. Caste believes system and group harmony: Young generations strictly maintained the caste system. They never tried to change their family title. It was also observed from the study that every young was involved with love with their female counterpart based on caste. 20 | P a g e

Health Status: They did not get any free health facilities from government and NGOs. There have a medical centre Situated outside their community. They went to the outside of the community for treatment. They also believed in traditional medicine for healing. They went to the Kabiraj to be cured. Children suffered from seasonal diseases like pneumonia, small pox, iching and so on. The reproductive Health of the women was questionable. Pregnant women were delivered at home. The number of children is more due to the unconscious and not using the birth control method. They argued, if we would like to use birth control methods, our husband forbids me. Outnumber of children also made them impoverished. In summer they are suffering from skin diseases and at that time, they take homeopathic medical services. It is rare that they take Allopathic. Property ownership: Male is the owner of the property and land is the only permanent property their own but very few. They are also paying tax to government for their property. Living condition: The living condition of the men is not standard. Some houses are semi pacca and most of the houses are kacca. They enjoyed the low level of lighting facilities. Mosquito and insects were their daily companies. Decision making: Because of patriarchal family, father is the head of the family of this community. So decision making involved on male. To cast their vote, men are influenced by local political leaders. Bathing place: Both male and female completed their bath at the open space. They said, Men have to bath before as women and children finish bath first. Latrine condition: Men shared the same latrine with other members of the community. One specific family did not have any specific latrine. Most of the latrines were unclean and unhygienic that did not favor to women and children. Recreation: Recreational facilities were very few and also same .Like women, they usually spent their leisure time by watching television and gossiping. Future hope: Everybody had distinct future hope through which they would like to develop later. Every man wanted to change his occupation and to join in the mainstream job of the country. They liked to change their living condition and desired sound health. All of them liked to beak the casement system of living and wanted to enter the open society for the well being of their children. They argued, Our main hindrance of development is uncertainty and low paid occupation.

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CHAPTER FIVE: FINDINGS AND DISCUSSION 5.1 Discussion The livelihood pattern of Potter community people is different from the mass people of the society. They live in a segregated way in one corner of the village and belong to the particular lower cast group. In traditional Hindu caste system they belong to the one group named Pal meaning who are belong to this caste generally their occupation would be pottery, in other words, making daily useable goods by soil. Basically, it is their ascribed status but some people would like to change it, though someone would like to preserve it if they get enough support to do it forever. But due to the influence of modernization, the mentalities of people are being changed and some Pal would like to change their occupation. The income of the people is too insufficient to survive. The people (male) who work in other alternative occupations have a fixed income but maximum are related to sell the producing goods in the market. Women were not involved with outside activities. They are playing main role in the pottery such as making and firing the product by soil. Insufficient earning promotes them to live in poverty line. The scope is to enter into the government job is being shrunk day by day. According to the international Committee on the Elimination of Racial Discrimination (CERD) agreement, the government is bound to fulfill the basic needs of employment, housing, education and health care services of the lower caste people (Fotographer: 2009). Educational status of the people is very poor. Most of the people are illiterate. There is an educational institution in their village, most of the cases; they are not willing to send their children for being educated. In spite of facing many problems, Bichitra Pal, Bithi Pal, and Bipasha Pal completed mainly the primary level of education. It seems that unconsciousness and lack of proper knowledge is the root factor of this problem. They added that economical problem is another keyreason behind this problem. But at present they are conscious about their children education. The main cause of their dropping out from school is to involve with income sectors at tender age. Women do a great job to develop their standard of life. Besides their household activities, women were involved in making the products of soil. By this, Womens monthly income
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is nearly tk2000 per family. In this income, they support their family moderately. With men, women also try to better their standard of life. The housing condition of this locality is not well set up. A large number of houses are very old and some are semi-pacca and other houses are made of mud and gol-pata. The condition of the room is not well decorated and comfortable to stay with family members. Father is the actual owner of the land. In the perspective of taking meal they are almost same. Like other people, they enjoyed the same dishes of meal. Daily menu of their food is rice and in addition, they ate pig, beef and other prohibited foods of Hindu religion. Like food habit marriage pattern is also follow the same rules. Basically they were married. They celebrated the inter caste marriage. They argued that Pal will marry pal and in this way, everybody will obey the community. Decision of marriage depends on male. The marriage pattern of them is endogamy. In the adult, this is the age of marriage for female in this community. There have a practice of dowry in the marriage system in their society. There has also the divorce system and the practice of widow marriage in their society. Most of the families are extended and each family consists of 8-10 members. It is observed that number of female is more than male. They are mainly Hindu in religious status. Women jointly celebrated the religious function regardless caste and their main religious festival is Puja. They did not face any problem of untouchables especially when they went other places of Khulna city to enjoy different festivals. They also participated in the festival of Muslim society without any restriction. They have no caste leader and religious leader. They have no religious taboo and not transferred their religion so far. There has no class division among them. In case of occupation, they are different from others; but they have not any conflict with the mainstream people. They related in a social organization named CF. There has no chief in tribe. In living in the present society, they are facing electricity problem, economic problem, instrumental problem and theft problem. They expect support from the state/government such as economic support, educational support, old allowance and support to sustain traditional activities.

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The health statuses of the women did not go to the significant level. Women were living with many reproductive health problems like Reproductive Tract Infection (RTI), menstruation management etc. They did not get any free health facilities from government and NGOs. There have a medical centre Situated outside their community. They went to the outside of the community for treatment. They also believed in traditional medicine for healing. They went to the Kabiraj to be cured. Children suffered from seasonal diseases which are called communicable diseases as we know. The reproductive Health of the women was questionable. It found that pregnant women were delivered at home. Young generations strictly maintained the caste system. They never tried to change their family title. It was also observed from the study that every young was involved with love with their female counterpart based on caste. They have the citizenship in Bangladesh. Their name registered in the voters list and have national I.D card. To cast their vote, they are influenced by local political leaders. The living condition of the women is not standard. The women, who were taken under study, belonged to the house having only one old living room. They enjoyed the low level of lighting facilities. Mosquito and insects were their daily companies. They said when rain comes, everything is drained and we cannot stay at home. Government and other decision makers never took any step to recover their house. There was no fixed place of bath room. Both male and female completed bath at the open space. They saying, Women have to bath later as men and children finish bath first. Women and men shared the same latrine. One specific family did not have any specific latrine. Most of the latrines were unclean and unhygienic that did not favor to women. Women participated in decision making with their counterpart. Women played pivotal role to purchase common items including food, cloth utensils and so on as well as like ornaments, cloth and so on. Decision of marriage depends on male. But Child taking decision was decided by the consent of both husband and wife. Women argued, Our income is deposited to our husband and he buys everything what is necessary to maintain family. To cast their vote, women are influenced by male.

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Recreational facilities were very few. Women usually spent their leisure time by watching television and gossiping and caring children. Everybody had distinct future hope through which they would like to develop later and every woman also had a definite hope for future. They liked to change their living condition and desired sound health. All of them liked to beak the casement system of living and wanted to enter the open society for the well being of their children.

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CHAPTER SIX: RECOMMENDATIONS AND CONCLUSION 6.1 Recommendation On the basis of above brief discussion about the socioeconomic and livelihood patterns of potter community it can be said that they are living in a vulnerable position in the society. So it is high time to make an extra concern to upgrade their socio-economic status so that they can lead a happy and secured life like mass people in this country. For this why we better recommend some major issues which are highly essential to look into this matter or it might be more effective if we try to improve their social status. They are given below: 1. At first create a favorable environment by the policy makers so that potter community can uphold their social mobility; 2. Make them ensured that they are not the burden of the country but the asset of our nation as the people of mainstream; 3. Make them concerned about the education and health facilities which they highly deserve; 4. The status of the reproductive health of women in this community is very poor. It needs extra concern to solve the problem; 5. Government should give them loan without any interest on the basis of short time or long time duration; 6. Renowned NGOs of the country should give emphasis on this locality or community which can be a milestone for some reason in near future because of their colorful history and lifestyle; 7. Government should give them training and technical support so that they can make a contribution in GDP and raise this practice as a future generation business; 8. Media and press can play a vital role to show the actual living condition of this community and bring some favor for them; 9. Government should promote much more initiative to develop their socioeconomic condition and livelihood pattern as well; 10. They must lack of legal and logistic support so that they are highly needed to get proper logistic support in every sphere of their life;

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6.2 Conclusion The potter communities are the assets of our country because they protect the traditional culture by making pottery goods. In earlier days (around two decades ago) the potter community was the real backbone of the middle class and poor communities. Their earthenware articles were used as cooking articles and utensils, water pots, tea pots, flower tops, materials for show room decoration even for ancient king and queen. These are hygienically very good, less cost and were usually within the reach of common man. Now, these articles and the community people are going to be lost in the face of modern competitive market and technological innovations. This community people are now living with extreme hardship of financial crisis. Government of Bangladesh should give them loan without any interest on the basis of short time or long time duration and different NGOs of the country should give emphasis on this locality or community which can be a milestone for some reason in near future because of their colorful history and lifestyle. At present it is very necessary to provide proper help to improve socio-economic condition of this community by ensuring necessary social, mental, economical, political and environmental support.

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References Hossain, T. (2012), The Potter's Craft/Burnout Clay in Bangladesh Retrieved from <http://www.colorsofbangladesh.com/index.php?option=com_content&view=arti cle&id=100:the-potters-craf&catid=36:fashion> Access date 19 April, 2012 Tanim, F.K. (2011), Hope rekindles for terracotta art in Bangladesh Retrieved from < http://bangladesh-tanim.blogspot.com/2011/07/hope-rekindles-for-terracotta-artin.html > Access date 19 April, 2012 Akter, B. (2009), Traditional Clay Made Pottery in Bangladesh Retrieved from < http://www.demotix.com/news/traditional-clay-made-pottery-bangladesh> Access date 19 April, 2012 Shahid, Z. (2009), Bangladeshi Pottery: An Art of Earthware Making Retrieved from < http://www.demotix.com/news/18031/bangladeshi-pottery-art-earthware-making> Access date 19 April, 2012 Glassie, H. (2010), Contemporary traditional art of Bangladesh The Daily Star, Nababarsha Special, Dhaka, Wednesday, April 4, 2010. Retrieved from < http://www.thedailystar.net/suppliments/2010/04/pohelaboishakh/page2.htm Access date 19 April, 2012 Jamil (2011), The Life of a Potter In Bangladesh Retrieved from < >

http://piknget.blogspot.com/2011/02/life-of-potter-in-bangladesh.html> date 19 April, 2012

Access

Practical Action (2011), A new potter's wheel has been a revolution Retrieved from < http://practicalaction.org/appeal_potter> Access date 19 April, 2012 SOS-arsenic.net (2009), Folk Art, Heritage and Traditional Professions Retrieved from < http://www.sos-arsenic.net/english/pottery/index.html > Access date 19 April, 2012

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Appendix: Checklist A Checklist On Socioeconomic Status and the Livelihood Patterns of Potter Community Date. . . . / . . . . / . . . . . . . / Part A: Primary Information 1. Name of the Respondent: 2. Age (Respondent): 3. Sex (Respondent): 4. Educational qualification: 5. Marital status: 6. Head of your family 7. Family type: 8. Nature of marriage: 9. Religious status: Part B: Educational Status 10. Have you any educational institution in your locality? 11. Do your children face any problem at school? Part C: Social Status and Livelihood Patterns 12. Total area of your house: 13. Type of house. 14. Have you any electricity facility in your home? 15. How is the sanitation system? 16. Daily menu of your food 17. The source of your drinking water. 29 | P a g e Serial no.

18. Have there any medical centre for you? 19. Are you suffering from any diseases? 20. What type of medical service do you take? 21. What type of cultural practice do you perform? 22. Have you any social organization (NGO) ? 23. Have there any class division among you? 24. Have there any captain/Sardar/leader among you? 25. Have you any conflict with the mainstream people? 26. Have you National I.D card? 27. Is your name registered in the voters list? 27. Do you cast your vote in local/national election? 29. Who does influence you to cast your vote? Part D: Occupation and Economic Status 30. How long have you been in this profession? 31. Is the profession compulsory for you? 32. Motivating factors enter into this profession? (More answer) 33. Do you have had any interest on pottery system? 34. Have you any knowledge about modern technology? 35. Do you use any modern technology in your work? 36. What type of instruments using in pottery? 37. Are you facing any problem in performing your work? 38. Are you eager to shift your occupation? 39. Would you please mention me your monthly income? 40. How much you support your family in this income? 41. Do you have any permanent property? 30 | P a g e

42. Mention the types of property: 43. Who is the owner of the land? 44. Do you give any tax? 45. Have you affiliation with any economic organization or cooperatives? Social Dignity 46. Have you any social organization? 47. Has there any class stratification among you? 48. Can you take part in rural organization? 49. Have any chief in your tribe? 50. Has there been any changed in political leadership? Religious Rituals 51. Is there any religious leader? 52. Who is the chief of religious God? 53. What types of religious festivals do you observe (system and time)? 54. Have any religious taboo, please mention 55. Have you transferred your religion? Marriage and Family Pattern 56. How is the marriage pattern of you? 57. Mention the age of marriage for boys and girls among you 58. Is your marriage is performed within your community or not? 59. Is there any practice of dowry/mohor in the marriage system in your society? 60. Mention about the divorce system in your society 61. Has there the practice of widow marriage in your society? 62. Who take the decision of marriage both for males and females?

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63. Are you facing any problems in terms of living here? (Multiple answer) 64. Whats your suggestion for the upliftment of your position in considering the problems? (Multiple answer) 67. What types of help from the state/government you expect?

[Thanks to you for your cordial co-operation]

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