ECONOMIC REFORMS AND INCREASING TREND OF GULF MIGRATION OF MUSLIM WEAVERS

ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE
ISSN 2349-2317 (Online); DOI: 10.16962/EAPJMRM/issn. 2349-2317/2015; Volume 2 Issue 4 (2016)
www.elkjournals.com
………………………………………………………………………………………………………
ECONOMIC REFORMS AND INCREASING TREND OF GULF MIGRATION OF
MUSLIM WEAVERS: AN EVIDENCE FROM DISTRICT AZAMGARH
Amir Hussain Akbar Ali khan
Research Scholar, Department of social Research Scholar, Department of
Work, AMU, Aligarh (U.P), 202002, Commerce, AMU, Aligarh (U.P),202002
E-mail-siswarkalan@gmail.com
Mob-no: +91-9621565387
ABSTRACT:
In the concluding decade of the 20th
century, India came across with economic crisis related to its external debt.
The government failed to make repayments on its borrowings from abroad; foreign exchange reserves, which we
generally maintain to import petroleum products and other imported items, dropped to levels that were not
sufficient for even a fortnight .This crisis was further multiplied by rising prices of essential goods. These were
persuasive reasons that forced the government to implement the advices of the international funding agencies.
There are studies indicating that Economic Reforms provided an opportunity for the educated class, as
International businesses started opening their offices, manufacturing units, Business Process Outsourcing
(BPOs), and Legal Outsourcing and associated. Further, it has increased the income and quality of consumption
of only high-income groups’, growth has been in telecommunication, information technology, finance,
entertainment, travel and hospitality rather than in vital sectors such as agriculture and household industry,
particularly weaving which provide livelihoods to million people in the country. The occupational significance of
handicrafts worker has increased many folds in post independent India (Post 1947), as handicraft emerged the
main source of employment for Muslims. Finding it tough to sustain with the traditional work due to tough
competition from multinationals and further they do not possess the technical knowledge (skill) to place them in
the new industrial setup in Metropolitan India there seems increasing trend to Gulf Migration as plumbers,
unskilled labour for construction sites, and other associated.
Keywords: Economic Reforms, Handicrafts, Muslim weavers, Gulf Migration
Introduction
In the concluding decade of the 20th
century, India came across with economic
crisis related to its external debt. The
government failed to make repayments on
its borrowings from abroad; foreign
exchange reserves, which we generally
maintain to import petroleum products and
other imported items, dropped to levels that
were not sufficient for even a fortnight
(Srinivasan, 2004). This crisis was further
multiplied by rising prices of essential
goods. These were persuasive reasons that
forced the government to implement the
advices of the international funding
agencies. The Reforms consisted of
structural adjustment policy in the neo-
classical framework, liberal industrial
policy (liberalisation) with a stress on to
take away of the state from several

economic functions and depend on the
market for economic efficiency (Dutt &
Sundram, 2006). The exceptional
Nehruvian model emphasised on the public
sector to shape modern India was given
short-lived treatment. It was alleged by
scholars and activists that the public sector
that has provided a socialist base in a
pluralistic society was not considered
important in the spectre of globalisation
(Chalam, 2011). The social antiquity and
exceptional Indian cultural background of
an exclusive character of the country were
given a low handling by policy maker who
were only concerned with the balance of
payment crisis than anything else. While
India’s economy is being socially regulated
(White 2003). In a globalised world,
developing nations are forced to open up
their economies to a greater flow of goods
and capital from developed countries and
rendering their industries vulnerable to
imported goods (NCERT, 2006). There are
studies indicating that Economic Reforms
provided an opportunity for the educated
class, as International businesses started
opening their offices, manufacturing units,
Business Process Outsourcing (BPOs), and
Legal Outsourcing and associated. Further,
it has increased the income and quality of
consumption of only high-income groups’,
1
Popular Urdu in North India and in Indian
subcontinent which refers brothers on caste lines
growth has been in tele communication,
information technology, finance,
entertainment, travel and hospitality rather
than in vital sectors such as agriculture and
household industry, particularly weaving
which provide livelihoods to million people
in the country (Siggel & Agrawal, 2009).
Chalam (2011) argues that, the opportunity
created by reforms have been wisely
utilised by competing class group making
the marginalised groups socially excluded
(Table, 1). (Refer Table No.1) Census of
India (2011) enumerated India’s Muslim
population at over 138 Million or about
14.1 percent populations of the country.
Hence, they are the largest minority and
second largest religious group of India,
their demographic distribution in the
country is not consistent, it differs from
region-to-region. Uttar Pradesh (UP) has 31
million or 22 percent population of Indian
Muslims. Muslims of UP as of other parts
of the country, are not homogeneous, they
are heterogeneous community. The
important factor of their heterogeneity is
the presence of caste like (Ahmad 1962)
groups. Among them most of the artisans
belong to biradari1
having lower social
status but they occupy a significant place in
the occupational structures of Muslims. The
occupational significance of handicrafts

worker has increased many folds in post
independent India (Post 1947), as
handicraft emerged the main source of
employment for them. Handicraft industries
and consequently Muslim artisans are the
main strength of Muslims in urban
economy (Imam, 1975). UP occupies a
significant place in handicraft industry of
the country. Art and craft developed in the
state both as culture and occupation. Not
only social groups which have been socially
engaged in craft occupations are found in
handicraft industry, but also people of many
social groups whose traditional occupation
has not been craft entered into handicraft
industry. Therefore, Muslim artisans
belong to both artisans and non-artisans
‘biradari’. Growth of handicraft industries,
no doubt has led to the emergence of job-
opportunities to many poor Muslims and
some of Muslims become entrepreneurs.
But the benefit of development in
handicraft industries has not permeated
down to the poorest artisans who are still
living in the midst of poverty. They have
not been provided raw materials and other
infrastructural facilities for production, so
they are reliant upon middlemen who
exploit them. In fact, poor, illiterate
Muslims are struggling hard to earn their
livelihood and at many places they have
been displaced of their works due to decline
in handicraft industries because of global
conditions. This lead to Poor artisan’s
health, housing, and they still occupy a
lower social status (Arshi, 2008).
Educational status of Muslims is very poor
as it is evident from report duly prepared by
the Justice Sachar Committee in the year
2006. Hence, they failed to get benefited
from the Economic Reform. And their
traditional occupations were opened for
competition from International and highly
sophisticated firms. Apparently who were
affected were Artisan Labourers who
produce their product with indigenous and
simple tools to produce product for local
markets. To make their life better in term of
dignity and financial betterment
government has introduced several
programmes, but they are not able to
strengthen them to stand by foreign and
internal highly sophisticated setups.
Finding it tough to sustain with the
traditional work due to tough competition
from multinationals and further they do not
possess the technical knowledge (skill) to
place them in the new industrial setup in
Metropolitan India there seems increasing
trend to Gulf Migration as plumbers,
unskilled labour for construction sites, and
other associated.
Trend of Gulf Migration from India
According to the latest estimation of
Government of India approximately six

million people are working in GCC (Gulf
Cooperation Council) countries. They are
mainly engaged in unskilled, semi-skilled
profession. The GCC countries encircling
the Persian Gulf are endowed with oil and
natural gas which has made these countries
one of the emerging economic powers in
modern era. Oil boom of the 1970s has
attracted semi-skilled and unskilled labours
from various Indian states. Migrants are
mainly getting employment in three
categories of employment, a) white collar
jobs (Doctors, Engineers, Architects’,
Accountants and Managers). b) Semi-
skilled worker or blue collar job
(Craftsman, Drivers, and other technical
workers). c) Unskilled labourers in
construction sites, farmland, livestock
ranches, shops, stores, and household
maids. Former category of workers
comprises about 30 percent of the total
Indian emigrants and latter two categories
comprise almost 70 percent (Binod, 2010).
Theoretical framework on Migration:
Commencement and Perpetuation
.Hicks’s neo-classical macro theory
explains both macro and micro aspects of
migration. He states that the unbalanced
distribution of capital and labour at the
macro level causes inequality in wages and
living condition and leads to migration.
Migrants moves towards the places where
employments, wages and others economic
conditions are more favourable to them.
The neo-classical micro approach of
migration considers condition of other
market such as the capital market or
unemployment insurance market as reason
for migration, this theory also considers
household strategy behind migration as the
real drive of migration to change the source
of income rather than maximize the income.
Moreover it helps to understand why
individuals of particular community are
potential migrants (ILO, 2003). Situation
Oriented Approach (Push – Push Theory),
Lee (1966) explains the unpredictable
nature of migrants. According to this
theory, the push and pull factors are the
most important propelling factor for
migration. Here the push factors are
negative factors (adverse condition) at the
place of origin while the push factors are the
positive ones at the destination place.
Wallerstein (1974) propounded the World
System Theory in which he attempted to
link the development process of the
countries with international migration. He
asserts that the root cause of migration is the
unequal development between the central
developed countries and the peripheral
agricultural countries, developed countries
will develop by exploiting the peripheral
countries. This theory also emphasizes that
migration is natural consequence of

globalisation and market penetration across
the national boundaries. Dual Labour
Market Theory states that the labour market
of industrialise countries have a dualistic
structure, skilled worker (primary) segment
and unskilled worker (secondary) segment.
Skill worker are well-paid whereas wages
of unskilled workers in the secondary are
poorly paid. Employer do not pay high
wages to local unskilled worker as a result
of labour shortage at the bottom of job
hierarchy, hence employer are forced to
recruit foreign unskilled labour who do not
plan to stay permanently (Piore, 1979;
Stalker, 2000). As per the dual economic
model labour migration has a key role in the
development of a country. Migration
between countries is due to differences in
wages and employment opportunities. This
theory argues that migration is individual
decision for income maximization. Hence,
the flow of migration over a long period of
time is due to the prolonged disequilibrium
that exists between the countries (Lewis,
1953; Todaro, 1980). Migration network
theory takes as a network process in which
migrants helps each other by
communicating with the close friends and
family members. They provide
information, provide financial assistance
and even help to find a job for the
2
Haaik, Arabic word meaning weaver, Ali, son -in -
law of Prophet Muhammad usually referred
migration. It is asserted that such
interaction facilitates migration by reducing
the cost and risk, but there is also example
of migration through illegal means by
friend and relatives that results in hardship
(IOM, 2003).
Weaving (Ansari) Community in Uttar
Pradesh
Ansari (1960) identified many Biradari
(Hindu caste group) among Muslims of UP.
In the year 1985 Anthropological survey of
India under its People of India Project (POI)
recorded socio-economic and Ethnographic
profile of innumerable caste, community of
India, including those of Muslims. It has
listed 6748 community out of which 4635
are located and studied in different parts of
India (Singh, 1992). Singh (2005)
mentioned, a total of 237 communities in
UP out of which 69 communities are
Muslim. Ansari Community claims to be
the descendants of companion of Prophet
Muhammad known as Ayub Ansari. He use
to weave and another companion Abu Musa
Ashari, he was also weaver and was
referred as Haaik2
(Azmi, 2001, p.3). They
fall under occupational castes of Muslims.
They have an Organisation called as ‘All
India Momin Conference’ (Rai, 2012) to
look into the problems of the community.
Companion Abu Musa Asharii as Haaik in a letter
to him.

There is another local level body named as
‘District weaver’s action committee’ they
are landless and are engaged in their age old
traditional occupation of weaving.
(Waheed, 2007).
Muslim participation in traditional
manufacturing
Muslim participation rates in traditional
manufacturing and trade is much higher
than for other groups particularly in
Wearing apparel, auto-repair and electrical
machinery. Muslim women working with
their home based industry is 70 percent.
They are landless labourer, and are engaged
in various forms of manual, semi-skilled or
as artisans. The most noticeable
occupational groups are Julaha (weavers),
Dhuniya (cotton carders), Darzi (tailor),
Qassab/ Qasai (Butchers) (Khalidi, 2006).
In commerce Muslims certainly did not lag
behind others, contrary to popular
perception. A survey conducted by
National Council for Applied economic
Research (NCEAR) in 1991, highlights
Muslim employments in various
handicrafts; art metal ware (76 percent),
embroidery (87.5 percent), cotton rugs (67
percent), wood ware (72 percent). Varanasi
(Banaras) is noted for its silk saris, silk
embroidery, and zari (gold embroidery)
(Showeb, 1993). Bhadohi and Mirzapur are
famous for Carpet, Bed sheets. Handloom
clothes are made in Mau. These weaving
centres are concentrated by Muslims
julahas.
Pre Economic Reforms condition of
weavers
Raman (2010) writes about the socio-
economic conditions of weavers of Banaras
(Varanasi) and of nearby, that ‘the period
between the 1970s and the 1980s was the
golden period of the weaving industry….
This was the period when the printing
industry (screen printing and block
printing) developed. The complete Sari
industry flourished … there was the section
of weavers who become prosperous. There
was a steady expansion of the power loom
sector and the overall prosperity did absorb,
it is estimated that one power loom
displaced 14 handlooms, but it was gradual
process, slowed by restrictions on the
power loom sector…the contradiction
between the hand loom sectors is more
recent one arising out of policy since 2000.
The Handloom (reservation of articles for
production) Act, 1985 aimed at protecting
the livelihood of handloom weavers and
also protecting the heritage of the handloom
industry. Under this Act, earlier 22 textile
articles were reserved for exclusive
production through handloom but in post
economic reforms period i.e. in 1996 it was
reduced to11 articles (CSDS, 2015)

Weavers under Economic Reforms:
Ghandhiji has taken up the cause of
weavers as one of his life’s mission. But the
condition of weavers after introduction of
Economic Reforms, liberalisation and
liberal imports from outside made the
handloom weavers to experience life-
threatening deprivation. There are cases in
daily newspapers of weavers’ suicide.
Cotton growers are committing suicide
(Chalam, 2011). Many are leaving their job
as they fail to make their both end meet.
Williams (2011) states that in all the areas
of eastern UP nearly 10,000 have abandon
the weaving profession because of the lack
of demand. The price of the raw material
has gone up, but the product is not valued
by consumers. This is causing
unemployment. So people are becoming
Rickshaw puller, labourer, hawker and
subzi-wala (vegetable seller). Many are
dying from hunger. There is no adequate
support from government, no education, no
healthcare; the government does not have
any plan to provide for them. Wood (2014,
pp. 48-49)) writes that: Since 1991,
weavers of Varanasi have been abandoning
the craft in droves, shifting to other
occupation such as fishing, rickshaw
driving, or construction work. In 1980s,
Ansari wavers began investing in power
3
Indigenous Indian Cigarette
looms. As power looms weavers have
increasingly dominated the weaving
industry in Varanasi, forcing handloom
weavers out of business, power loom
weavers themselves faced stiff competition
from textiles mills in other parts of the
country, particularly Surat and china, hits
the entire Varanasi weaving industry hard,
but imposed particular hardship upon
handloom weavers. Furthermore, in 2001,
the Indian Government lifted restrictions on
the import of finished Chinese silk cloth in
according to WTO (World Trade
Organisation) Rule. Dayashankar (2004)
reports about poor condition and closer of
power loom in Sircilla (Karimnagar District
in Andhra Pradesh) which forced weavers
to opt for bidis3
rolling to meet the daily
needs. Acharya (2012) reports the plight of
weavers in Andhra Pradesh. It states that
some shed worker receives a paltry Rs 65-
70 a day’s work. Quoting official
estimations claims that nearly 900 debt-
ridden weavers committed suicide from
2002 to 2012. It further writs that 57 percent
of weavers in country are below poverty
level and almost 80 percent either indebted
or dependent on moneylenders. The looms
are packed within a small space with no
ventilation or provision of drinking water.
The men sit bare-bodied, dripping with

sweat. Salvadore (2013) writes about worse
condition of weavers in India, On the one
hand, we have the Indian Fashion industry
celebrating the beauty of the Indian
handloom on its ramps, both nationally and
internationally, and on the other hand, a
staggering number of weavers are ending
their lives due to poverty and depts. Despite
Indian handloom being at the centre-stage
of world fashion, the people responsible for
weaving these gorgeous fabrics see no
monetary coming their way. Something is
clearly amiss. Further explores that there is
some 3,50,000 looms are in operation in
Andhra Pradesh and each loom is worked
by a family. The average income of a four
member family is around 2000 to 5000.
And abject poverty is forcing weavers to
abandon their craft and look for other
profession in city. Devnath (2013) reports,
about three suicides of weavers belonging
to Madurai district of Tamil Nadu (TN).
They borrowed money from sharks and
were pressured to repay the money failing
to which committed suicide. Nemana and
Rao (2014) opined on the impact of global
economy on Indian handloom
Pochampally, a sun-beaten town in the
southern Indian state of Andhra Pradesh, is
famous for textiles and saris. But its
weavers, like many others in the
country’s 6.5-million-person handloom
industry, are struggling in a globalised
economy which depends on cheap,
machine-made cloth. As expenses exceed
their modest incomes and crushing debt
pushes many weavers into poverty and
suicide, they are looking to new solutions
— from different livelihoods to cooperative
handloom enterprises. According to
Peoples’ Vigilance Committee on Human
Rights (PVCR) (2013) for the last 15 odd
years, weavers in Varanasi have been
grieved with the weakening of the weaving
industry. The supremacy of the well-known
Banarsi sari has weakened with the
increased acceptance of synthetic and
imported substitutes. Depression has arisen
as a frequent illness as more weavers are
unable to provide needs of their families,
and has led to an increase in weavers’
suicide. Ahmad (2012) discourses about
Mau (earlier part of Azamgarh) is known
for weavers from centuries. This city was
made for weavers by beloved daughter
Jahan Ara of Mughal emperor Shahjahan.
But now due adverse governmental policies
weavers’ situations are deteriorated. People
were shifting toward other means of
earning, moving to other cities and young
generation is looking for Gulf nation as new
destination to earn to meet the needs of the
family members back at home. Samantroy
& Upadhyay (2012) expresses concerns
over the closure of handlooms all over the
UP. Which is mater of serious concern to

government as it is creating situation of
joblessness for Banarsi silk sari weavers.
Garg (2015) in her analysis based on
handloom census 2010 opines that the
number of handloom is dwindling. Coming
generation is sceptical and disinterested.
Unfortunately it seems that handloom is on
the verge of a sunset industry. The cause for
this decline is weavers earning. Weavers
merely earn 3400/ month Indian Rupee,
while other manual workers earns 4500
Indian rupee for a month. Census further
reveals that this is due to migration to urban
areas. Nearly 33 percent decline of weavers
is registered during the last 15 years.
Presently there are 43.3 lakh weavers as
against the 65 lakh during second handloom
census in 1995(as cited in SME Times
News Bureau). Further census enumerates
that 87 percent are located in rural India and
only 13 percent in urban.
Objectives of the study
The foremost intention is to explore the
existing trend of Gulf migration of Muslim
weavers (Ansaris’) who are highly skilled in
weaving of Banarsi sari of world fame.
 Factors and reasons for Gulf
migration of skilled Banarsi Sari
Weavers, and
4
Doab is a Persian word , ‘do’ means two and ‘aab’
means water hence, it mean region between two
rivers.
 Impact of migration on the socio-
economic condition of weavers
family members.
Methodology
The context of the empirical study is the
Azamgarh district of UP. It is one of the
eastern districts of UP it is known as doab4
region. Banarasi Sari Udyog (industry)
constitute the most vital industry in the
district affording highest engagement and is
accountable for major percentage of values
of industrial fabrication in the district. It is
a home based manufacturing unit with
looms setup in the most of rural families.
The main seats are Sariyan, Nevada
(Mubarakpur), Jahanaganj, Jeeyanpur etc.
Since the inception of Economic Reforms
multinational firms started making Banarsi
Sari at Surat (Wood, 2014), and further
change of taste in Indian wearing tradition
(Naraisaiah & Krishna, 1999) has adversely
affected the handloom sector and now they
are looking for other profession particular
youth. In search of opportunity youths are
moving towards Gulf nations. Hence
village Saraiyan under village panchayat
Nevada is visited and sampled. The article
draws from the data collected from migrant
households and from migrants who

returned from Gulf on the occasion of Eid-
ul-Adhha commonly known as Baqreed5
in
Indian subcontinent. The study used the
Exploratory Research Design and
qualitative approach for the data collection
and analysis. The field visit involved
interaction and focus-group discussions
(FGD) with youth who have returned from
gulf countries and who intend and possess
passport to leave to find work as casual
labour. Further guardians (Significant
others) were also interviewed to know the
reason why they prefer Gulf as destination
to work and leaving behind the highly
skilled ancestral profession of weaving.
Migrant Households: Refers to those
houses of weavers of which at least one
member visited to Gulf country and stayed
for minimum two years or more and those
houses of which at present one weaver is
staying in Gulf countries for last two years.
Migrants: Those weavers who stayed for
minimum two years and returned for
Baqreed celebration and those prospective
weavers who poses passport and waiting for
Visa through relatives, village mates and
many contacted Agents. Those waiting for
Visa clearance said that the weaving at
home is not profitable occupation to carry
5
Second of two religious holidays celebrated by
Muslims world-wide each year, it honours the
willingness of Prophet Abraham (Ibrahim) to
sacrifice his son, as an act of submission to gods
command.
out. Introducing to the field Sariyan6
, the
term is corrupt form of sarai (Persian word),
which means an open space outside a
locality (village or a town), in English
Inns. With gradual increase in population it
seems like full fledge village. According to
Census data, 2011 total number of house-
holds is 324 and its population is 2175
among this male share is 1038 and female
is 1137 it seem good sex ratio. Total
Scheduled Castes (SCs) population is 469.
During field visit it was observed that
majority of population is Muslim and
predominantly from other Backward Castes
(OBCs). They are called Momin Ansari and
their main occupation is handloom and
power loom weaving. In local dialect they
are referred as jolaha (Persian word
meaning ball of thread). Even Hindu
community of village who comes under
SCs categories are weaver, most of them
are owner of handloom while other weaves
on looms set up by Muslim Master
Weavers. They earn a sum of 700- 800
Indian rupee per Banarsi Sari which
generally takes 3-4 days to be completed.
Whole region is famous for Banarsi Sari in
world (Ahmad, 2012). Weaver feels that
they are not recognised because the original
6
Revealed by Dr Anwar Jaheer, a resident of village
and who earned his Ph.D degree in Hindi from
Aligarh Muslim University, Aligarh, U.P (India).

Banarsi sari is weaved in Mubarakpur,
Amilo, Nevada, Khairabad and in Mau and
the region attached to them but it is famous
as Banarsi7
sari. Most of the house owns
handloom but they are gradually shifting
towards power looms as it saves time and
energy but many poor Ansari weavers are
unable to install it, as it costs 60-70
thousands of Indian rupees. For this male
member opts for migration. At home
handloom and power looms are run by
many members but actually it does not
require and is unpaid and unrecognised.
They do so because they are free at home8
.
Gulf Migration from Sariyan (Nevada),
Azamgarh The field study conducted in the
month of September and October, 2015,
Shehzad Jaheer acknowledged about the
increasing trend of migration he said. “Yaha
nharghar se koi na koi arab jaroo hai”
(here from almost from every house hold
someone is in Arab countries).9
. Members
of SCs are also migrated Gulf Countries as
they are marginal farmers, to assist their
family financially.
Weavers’ Migration (Reasons and
Factors)
7
Named after the city Banaras, officially referred as
Varanasi situated on the bank of river the Ganga,
Holy river in Hinduism.
8
This is revealed by Shakil, in an interview who has
returned after completing two year of contract to
celebrate Baqreed.
Weavers’ migration is a well-established
phenomenon. Some section of the weavers
stood always mobile, keen to pick up from
region in decline and move to those showing
sign of expansion. Movement has always
been a strategy for ensuring subsistence,
surviving famine, improving economic
livelihood and in some cases, resisting efforts
to control weavers labour. Such movements
reshaped the places that received the
weavers, stimulating the growth of towns,
long distant trade and enterprises (Haynes &
Roy, 1999, p. 36). By the late nineteenth
century a large number of Muslim weavers,
particularly from the eastern United Province
(Presently UP) had begun to move to western
India, mostly to places close to the Bombay-
Agra highway, for example to Indore,
Dhulia, Dharangaon, Yeola and Malegaon.
Some took up handloom weaving, but most
of them got work in mill industry. This was
due to catastrophic events in the mid
nineteenth century, such as riots in Faizabad
and Ayodhya (Haynes, 2012, p. 80). Nearly
200 young weavers are in Gulf countries
from our village and from nearby villages.
They are in age group 15-35. Says Anwar
Zaheer, further speaks “ek loom pe sare ahl-
e-khana kam kar ke mahan 5000 rupaiya
9
This is revealed by Shehzad Jaheer (name
changed), a Post Graduate from Aligarh Muslim
University, U.P, India, his family owns handloom on
which hired labours work, and presently he is
working in an NGO in Bihar (India).

kama pate hain” (whole family assist on a
single loom and earns hardly 5000 India
rupees per month) due to this youths are
moving towards Gulf to assist family
financially. In Post Economic Reforms
period Businessmen gets Banarsi Sari from
big cities, such as from Surat whereas earlier
they use to visit eastern UP. A weaver
narrates
“Pichle das pandrah salo
se bayapari mubarakpur
nahee arahe hai. Unhen
surat anr dusre shahron
se mal mil jata hai. Pehle
wo advance paisa de kar
banarsi sari bunwaya
karte the, ab hame khud
banaras jana padta hai,
jaroori mal late hai,
bunai karte aur hafto aur
mahine Sariyan ghar par
hi pade Rahtee hain,
khud hi banaras le jate
hai aur majboori me
ghair maqool dam me
bech dete hai, majbori
hamari hai. Badi
compania hamara rozgar
chenti ja raheen hai, ab
apne bhachoo ko is kam
me nahi rakhna chahte,
ab yahan se nawjwan
Aram mulkon me jata hai
aur mehnat mazdori karta
hai, ekhata paisa bhejta
hai aur apne doosre
sathiyon jo ko bhi bula
leta hai.”
(For the last ten to fifteen years
Businessmen’s are not coming to
Mubarakpur. They get Banarsi Saris
from Surat and from else were. Earlier
they use to pay us in advance, now we
ourselves go to Banaras (Varanasi),
brings necessary materials, and weaves
Saris of it, after that it were piled for
weeks and months at home, we take it
to Varanasi and sell it inadequately. We
are helpless, what we can do, Big
Companies are engulfing our
employment. Now we do not want our
children to pursue weaving, they are
moving to Arab countries and working
as labours, and sending money, one
takes to another (friends) to Arab, this is
persuading.) Shahzad Zaheer a Post
graduate among very few highly
educated youth narrates: ‘here weavers
are not educated they hardly completes
high school, which just facilitates them
to show it as age proof to get pass port
issued and further they get training of
plumber, electrician, driver, in
Azamgarh, Ghaziabad, Mumabai or at

other place, there are agents who
approaches to them and send them to
Gulf countries on contract basis’ Post
Economic reforms period is of
technological advancement particularly
in mass media and entertainment. This
has promoted western culture
immensely while developing nations
utterly failed to promote their culture
proportionally. Hence, life style of
Maghrib (West) has adversely affected
Indian dressing style which resulted in
form of weavers’ plight. Anwar Jamal a
youth pursing M.Com says:
“duniya me tabdiliyan aaraheen
hai, khane pine log ek ho rahe
hai, logo ke rawaeti pahnao me
badlao aa chukka hai, aise me
hame Sari ke bunai me
mustaqbil nazar nahi arahi
lihaja ham doshri dhando me
janeke liye Arab se paisa
lanachahte hai”.
(There is change in world, habit of
eating and drinking is becoming
globalised, people in India had changed
their traditional dressing, due to this we
do not see future in weaving and
moving to Arab countries to earn so that
we may shift to other profession)
Weavers of Azamgarh are landless;
their livelihood is exclusively depended
on weaving, which is affected by
Chinese silk import to India. Hence,
young weavers are turning towards
another manual labour profession to
Gulf. Another weaver acknowledges:
‘Muslim weavers do neither possess
agricultural land, nor they have land
along side roads to open shops, nor they
have any approach to politicians who
may assist them in getting jobs to ensure
livelihood, so they are looking for khalij
(Gulf)’. Gulf countries are Muslim
dominated which shares similar culture
those of Indian Muslims. This also
plays a another reason for opting Gulf
as destination, he adds Work and
Worship: one important factor Gulf is
religion; there religious rituals are safe
and facilitated by the visits of holy
Islamic sites. He quotes Hindi proverb
“ek panth do kaaj” (achieving two goals
in a way). Present world is materialistic,
people wants lavishing life, for the same
needs money.An elder man says “today,
many do not wants to marry their
daughters to man who pursues weaving
as profession, as he is not economically
sound while a man in Gulf adorns his
house with modern gadgets”. Sharif
calls “aap bunai se zaruriyat-e-zindagi
pura nahi kar sakte aur hamare bade
kar is liye rahe hai kyoki wo khuch aur
nahi kar sakte, loom bahot zayadah

thakane wala aur boreyat ka sabab hai,
aur jo nateje me milta hai wo ghair
maqool hai” (You cannot fulfil your
life needs just by weaving, our elders
are pursuing because they cannot do any
other profession, further handloom is
laborious and monotonous and in return
what we receive is inappropriate).
Shakil (28 years old) a returnee says
there is lack of an organised approach to
buy and sell, no representative at the
wage board to fix a price or to regulate
it. As a result weavers are left with no
option but to sell their looms for cheap
to designers, what can we do. The
government fund and schemes are
another story for weavers’ dejection,
negative attitudes of bureaucracy,
redtapism and corruption coming in the
way of poor weavers. The government
allots about 247 crore for textiles
development all India. It releases from
the centre, passes it to state and district
level, what the beneficiary i.e. weavers
receive is pittances says another
weaver. Remittance and life: during
the course of discussion on how things
are changing with the remittance is
weavers generally saves 15000 per
month which s received by head of the
family, the family who have many
migrants are in good position, they
possess bike, houses are cemented and
one important thing is that girls at home
are facilitated to pursue higher
education (reveals Zaheer). While those
family who have single migrant just
manage to fulfil their life’s basic needs.
Conclusion
The Economic Reforms has thrown
open all sectors to multinational
companies (MNCs). These MNCs are
now concentrating on consumer goods
and are trying to enter to produce ethnic
goods. Indian subcontinent and other
Asian countries have some sorts of
advantage in textile sectors because of
traditional artisanal skill. These are
threatened with competition from the
MNCs. Changes in Governmental
protection policies, rising prices in raw
material and in last couple of decades
import tariffs have come down and
restriction are lifted ,imports from
China has increased that contributed to
the sufferings of weavers. Whole world,
knows the starvation deaths of weavers
in south Indian states particularly in
Andhra Pradesh after the introduction
of new economic policy. Most of the
artisans and lower middle class women
involved in garment productions, ethnic
goods, wood works are out of
employment and now they are in
drudgery of housemaid in cities. The

weavers in Azamgarh are in persistent
state of financial problem which has
made their social life appalling. Indian
firms using sophisticated machinery
and techniques produces the same
products. As a consequence Muslim
weaving community have been
destitute. To cope with this youth, who
do not qualify for jobs in multinationals
are opting `to Gulf countries to earn
substantially so that they may switch
over to another profession back in India.
During focus group discussion and in
personal interview weavers opined that
their children are not interested in
pursuing their family based occupation.
Difficulties in getting other works were
reason cited to prefer family
occupation. Elders of the Mubarakpur
emphasise that Indian culture is very
much influenced by Maghrib (West) in
last couple of decades. People were no
more interested in ancestral wearing
culture for this reason Indian firm were
started manufacturing textile product of
western taste. Hence, weavers do not
see long future of their weaving craft
they insist that our new generation
needs to be trained in present textile
industry needs. They additionally
emphasises that Gulf Migration is not a
permanent solution for economic needs.
This study posed me a question to think
of changes that will ensure its continued
survival and feasibility. And what does
the future is for this traditional
Industry?
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LIST OF TABLES:
Table: 1 Assets of 20 Business groups, up to 2005-06 (Assets 100 crore = 1billion)
Rank Group/Family 1989-90 1991-92 200506(Postreforms
period)
1 Reliance(Ambani) 3,241 9,167 163,989
2 Tata 6,851 15,564 101,219
3 Birla 7,235 13,817 67,544
4 Esar(Ruia) 437 1,898 30,012
5 L.T.C. 742 4,047 30,012
6 OmPrakash Jindal 635 26,886
7 Hinduja(AshokLeyland) 422 1/277 23,197
8 Bharti Telecom 29 21,808
9 Sterlite Industries 2,480 19,457
10 Larsen & toubro 1,130 3,199 17,589
11 Bajaj 1,228 1,908 16,994
12 Goenka 570 3,583 16,151
13 Ispat(Mittals) 1,092 15,142
14 Mahindra&Mahindra 620 1,223 14,947
15 T.V.S Iyenger 929 1,582 14,176
16 Unilever(F) 925 3,368 13,669
17 Jaiprakash 484 1,164 12,845
18 Vdeocon 873 11,373
19 WIPRO 103 9,595
20 InfosysTecnologies
Ltd
8 9,114
Source: (Chalam, 2011, pp 8-9)

Table 2: Migration to GCC countries from India
Source: The MOIA, 2012
S.No Name of GCC Indian Migration
(In millions=m)
i Saudi Arabia 2 .0 m
ii UAE 1.7 m
iii Kuwait 0.6 m
iv Oman 0.7 m
v Bahrain 0.35 m
vi Qatar 0.50 m
Total 5.94 million

ECONOMIC REFORMS AND INCREASING TREND OF GULF MIGRATION OF MUSLIM WEAVERS

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