This book release event is a landmark in the brief history of the South Asia Series of Oxford University, New York.

In July 2001, President Laura Brown of Oxford University Press (New York) announced that OUP, New York, would publish a Series of books on South Asia and that I would be the Series Editor. The purpose of the Series would be to provide insights into factors, conditions and policies that impact on the economics, technology development and financial structures of South Asia. Individual titles in the Series will represent the thinking and perspectives of the best minds and innovators concerned with and involved in these issues.

As I began looking around for prospective authors, my thoughts were drawn to Ela R. Bhatt, Founder of the Self-Employed Women’s Association (SEWA) as the first author of the Series. I have known Elaben for a number of years. But she was reluctant to write a book. I used all my skills to persuade her to write the story of self-employed women in India and finally succeeded. The book We Are Poor but So Many is thus the first book of the South Asia Series.

Big things at times often have small beginnings. The history of 20th century India is full of such events. Among several prominent men and women of the previous century of my country, I would like to specially refer to two pioneer women.

In 1917, at the behest of her husband, a lady approached the women of Bhitiharva village in Champaran District of Bihar and found to her dismay that there was only one clean sari for three women in a particular household. The result was that they could go out only in turn. This was a common feature in the area. She reported this matter to her husband and that led to the beginning of the movement for Charkha (spinning wheel) and Khadi (loom woven cloth) in India. This lady was Kasturba, wife of Mahatma Gandhi. This event has been much written about and finds a place in Mahatma Gandhi’s memoirs. It has also been depicted in David Attenborough’s film Gandhi. The Charkha revolutionized rural India and Khadi became the garment of freedom fighters besides giving Indian women some financial independence.

Forty-four years later, another Indian woman went with a college-mate to collect primary data on slum families for independent India’s first census of 1951. The plight of women in the Maynafalia slum of Surat moved her and her colleague Ramesh Bhatt enormously. Later Ramesh and Ela became husband and wife. Together they worked for the welfare of women laborers under the banner of the Textile Labor Association (TLA).

In 1972, Ela R. Bhatt founded the Self-Employed Women’s Association (SEWA). SEWA then had a membership of 4900 people, a cooperative bank and office building, a rural centre, one vehicle and a few typewriters. Today, it is the largest primary union in the country with a membership of over 7,00,000. There are 10 SEWAs spread over seven states in India, and together they constitute a truly national organization.

A reading of We Are Poor but So Many gives rare insight into how economic freedom could provide respect and identity for women. The initial members of SEWA were illiterate women and worked as rag-pickers, chindi and garment stitchers, vendors, embroiderers, midwives and so on.

I can visualize that the great grandchildren of Soopa Goba, Chandaben, Lakshmi Teta, Karulaben, Ramilaben, Rahimaben and several others would be educated in Indian IITs and other prestigious institutions. They may eventually be professionals in the technology sector in the US. I am sure each one of them would keep a copy of this book and occasionally read it, for this will give them a sense of their roots and an identity in the melting pot civilization.

SEWA has remained an exclusive organization of women. It was Gautama Buddha, who 2550 years ago, felt that if the Sanghas were opened to women they might decline. SEWA is facing similar pressures in favour of the other gender. The author records aptly and I quote:

Periodically, SEWA has come under pressure from men who want to join the organization, since in many cases they work alongside the women in the same occupations and face similar problems. Initially, I was open to the idea of men joining our union struggles, because I felt that they would lend more strength to SEWA; however, the women emphatically refused. They said they would feel inhibited with men around, and they believe men would dominate and create tensions. …. Another major but unspoken reason was that the women wanted to keep their earnings and savings private – if not secret – from the men. The decision not to accept men in SEWA has been a good one; it has allowed us as women to explore unfamiliar territories, take on new roles, and expand our horizons with growing self-confidence.

Every book and every organization has a destiny of its own. I know SEWA is changing and SEWA will evolve further. SEWA has economically empowered a large number of Indian women. SEWA women have acquired a secular identity in a multi-religious society. In an era of globalization, SEWA is a family. Its message has gone beyond India. It has taken root in South Africa and is likely to travel far and beyond.

In addition, We Are Poor but So Many has great relevance for policy-makers and NGOs. It provides a road map in the struggle to liberate half the world - to wipe tears from the eyes of poor and oppressed women everywhere.

I am personally happy that Oxford University Press, New York has brought out this book and I compliment the staff for the quality of editing, printing and presentation. I must also acknowledge the contribution of Liza Murphy, Mary-Beth, Paul Donnelly, Steve McGroarty, Niko Pfund, Terry Vaughan, Catherine Rae of OUP and Sadiq Ahmed of the World Bank with a deep sense of gratitude.

I thank the distinguished audience who have assembled here this evening. I would like to acknowledge the presence of Prof. Ralph Buultjens of New York University, the most prominent scholar from Asia in our midst and to place on record the manner in which he came forward to support me in this venture. But for his help the Series would not have taken shape. Ambassadors Philips Talbott and Neelam Deo and several distinguished scholars have taken trouble to join us in this book launch event.

Of course, our most profound congratulations go to the author. For We Are Poor but So Many has a great future.

Our society is often harsh and unprotective of the poor. Yet it is redeemed by the occasional saint and reformer whose caring and embrace of the underprivileged uplifts them – whose compassion elevates our nation. In the last century we had Mahatma Gandhi, Vinoba Bhave, Mother Teresa and several others. Ela Bhatt is in that tradition and she will be honored for her efforts and spirited contributions. Her story as told in this book is both inspiring and instructive. It is indeed a statement marked by originality and sensitivity of a rare variety.

This evening I would like to recall the statement of the luminous poet, Rabindranath Tagore, who wrote:

“God honors me when I work; God loves me when I sing”.

We are in the august company of a dedicated person of global stature in Ela Bhatt. She is a world leader who cares for the poor and the oppressed and works for their empowerment with earnestness. She has succeeded in her endeavours admirably. For, she is truer than our surroundings. The women of SEWA have always honored and loved Ela Bhatt and we share in that affection and esteem.