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Passage III
The villager has customarily been very conservative in his attitude and approach. He is reluctant to change his traditional way of thinking and doing things. His attitude, in many respects, is 'home-made is best'. For instance, most cattle-farmers in the villages, prefer to feed their cows and buffaloes with a home-mix comprising local oil-cakes like mustard or cottonseed, pulses, jaggery, salt, etc. It takes numerous visits, hard-convincing, daily trials and experiments to convince the rural cattle farmer that compound fe ds, scientifically formulated, improve the yields of milk, without any incremental costs.
The age-old values and attitudes towards caste, creed, women, tin e and money take time to change. The villager has traditionally been a believer in the philosophy of ’Karma’ or fate. He has found it more convenient to blame his economic destitution, poor living conditions, and straitened social status on ’bhagya', 'karma' or 'fate'. The security that the villagers find in the 'status quo', acts as a discentive to change and experiment, in the short run. Many of these antiquated attitudes, value-systems and outlooks are changing, due to improved levels of awareness and education. However, the rate of change is sluggish. Attitudes that have fossilised over the centuries, do take time to change.
The villager has customarily been very conservative in his attitude and approach. He is reluctant to change his traditional way of thinking and doing things. His attitude, in many respects, is 'home-made is best'. For instance, most cattle-farmers in the villages, prefer to feed their cows and buffaloes with a home-mix comprising local oil-cakes like mustard or cottonseed, pulses, jaggery, salt, etc. It takes numerous visits, hard-convincing, daily trials and experiments to convince the rural cattle farmer that compound fe ds, scientifically formulated, improve the yields of milk, without any incremental costs.
The age-old values and attitudes towards caste, creed, women, tin e and money take time to change. The villager has traditionally been a believer in the philosophy of ’Karma’ or fate. He has found it more convenient to blame his economic destitution, poor living conditions, and straitened social status on ’bhagya', 'karma' or 'fate'. The security that the villagers find in the 'status quo', acts as a discentive to change and experiment, in the short run. Many of these antiquated attitudes, value-systems and outlooks are changing, due to improved levels of awareness and education. However, the rate of change is sluggish. Attitudes that have fossilised over the centuries, do take time to change.
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