A collection of papers presented in the National Seminar on Alternative and Sustainable Development
Item
- Title
-
A collection of papers presented in the
National Seminar on
Alternative and Sustainable Development - extracted text
-
An Alternative
Vision
i.
/
I
An Alternative Vision
A collection of papers presented in the
National Seminar on
Alternative and Sustainable Development
AN ECUMENICAL CHRISTIAN CENTRE PUBLICATION
An Alternative Vision
1995
Copies: 500
Editor
George Cheriyan
Published by
Ecumenical Christian Centre
Post Bag 11
Whitefield
Bangalore 560 066
India.
Printed at
Pan Media, Bangalore
Printed on recycled paper
Contents
1. Forward
- Mithra G. Augustine
2. Introduction
- George Cheriyan
■3. Living in the Garden:
The real Alternative
- Partap C. Aggarwal
4. Some thoughts on the concept
of Sustainable Development
- K. V. Surendra Nath
5. Towards natural and
wholistic living
- Jyothi Ananthu
6. Technology and Ecology
- T. S. Ananthu
7. Problems of present
Agri-technology and
Sustainable Agriculture
- Kisan Goculdas Mehta
8. Problems of present health
systems and alternatives
- Shiridi Prasad
9. India's Energy Problems,
what are the remedies?
- D.P. Sengupta
10.
Seminar Statement
11.
Seminar Report
12.
List of Participants
13.
About the Contributors
14.
Acknowledgement
Forward
Humans are just one of the nearly 10,000,000 species inhabiting the Earth
and all its natural resources are being managed by just this one species. Little
wonder, vested interests and conflict ofinterests loom large in this management!
What new environmental ethic can change the course that's now leading to rapid
depletion of natural resources, degradation of environment and endangering
quality of life and, in the long run, threatening its very survival? Could these
alarming trends be arrested and reversed?....But aren't these trends inextricably
linked to our principal models and means of Development? Will arresting of the
trends jeopardise or slow down Developmen t?
Development is a multi-dimensional, immensely complex social
phenomenon. It is increasingly becoming evident that our governmental policies
are perceiving Development more and more’only in terms of economic reforms
at the expense of all else. The concept of caring and sharing - caringfor Nature
and sharing her gifts with each other among ourselves and with the rest of
Creation - seems t oo utopian. How and where c ould changes for the
better - development with a human face, strategiesfor sustainability and a new
reverence for Nature-be ushered in and strengthened? What promise does one
seek to discern and promote at the individual, community, national and global
levels?
The development dilemmas are many in the now popular models and modes
of Development. The search for alternatives is a must and justifiably
praiseworthy; but often, our lifestyles do not bear us out and sadly betray us.
One more dilemma ! Valuing the programme thrust of environmental
protection, the Ecumenical Christian Centre too joined the debate inviting to it
environmentalists committed to the cause for long and others interested in
learning of alternative and sustainable modes of development. How else, but
through enlightened debate, could we in our different spheres of living and in
collective management of Nature, arrive at alternative visions? The
presentations that sparked offand sustained the spirited debate through thefive
days of the Seminar are in this small publication of our Centre. We are indebted
to all who have made the programme and the publication possible.
Ecumenical Christian Centre
7th July, 1995.
Mithra G. Augustine
Director
INTRODUCTION
Today many people are dissatisfied with what is usually called
development and are talking about alternative development. More
and more people involved with development issues are recognising
that after several decades ofplanned development, the plight of the
poor is no better if not worse; the number of malnourished and
illiterate people is larger than ever before; the violence against
nature is such that our very survival is threatened. More and more
communities are becoming vulnerable, women continue to be
marginalised and disempowered. At the global level the gap
betzveen the rich and poor and the North and South is .increasing.
Militarisation and violence ofall kinds engulf increasingly larger
numbers of people and areas.
What are the reasons? In trying to identify the reasons we find
that the development itself is the villain.
Upto the beginning of'90s there were two development models.
One is the capitalistic model and the other the socialistic model.
But after the fall of socialistic model in USSR and Eastern Europe
the capitalistic model is dominating all over the world. Even
though the developed world is trying to sustain this model with
their progress in Science and Technology, Economic power and
Political hegemony the model is in crisis. Depending on a
continuous increase in production and consumption, the model
does not satisfy the two cardinal tests which are applicable to any
development model. It is neither socially equitable nor is it
sustainable. Social justice demands, whatever attractions the
model promises, that it should be accessible to or attainable by the
vast majority of the people if not now, hopefully in the nearest
future. Sustainability demands that its privileges should continue
to be available to the future generations as well. The capitalistic
model demands perpetual growth. Perpetual growth in any finite
system is a mathematical impossibility. So at the global level, the
development is in stagnation. Since it is in stagnation, the
developed world by itselfcannot sustain it over any length of time.
So they are spreading this model to the entire world through
MNCs, Technology transfer, Media and treaties like GATT. The
poor countries trying to adopt this model soon find themselves in
debt crisis, ethnic and communal conflicts, political instability,
cultural destruction and environmental degradation.
All these trends indicate that the kind of development we now
have is not capable enough of meeting the basic needs of the world.
The situation is growing worse. Societies are looking for an
alternative model of development. Hence the national seminar
organised on alternative and sustainable development and this
book of the seminar papers to help accelerate the search.
26th June 1995
George Cheriyan
Asst. Director
Living in the Garden: The Real Alternative
Partap C. Aggarwal
For several years I have avoided seminars, meetings and workshops.
Being an academic person participation in such programs had earlier
been part of routine. I cannot say I liked them but I drought they were
useful and necessary. So I participated in programs relevant to any work
of academic interest.
There were two principal reasons for my reluctance: One, there was
too much talk and very little intent for change of lives; and two, a
realisation that I did not know. The first point needs little elaboration for
those who are familiar with seminars know that talkers are rewarded
and doers penalised.
Let me however, elaborate the second point with a couple of
examples. Long ago, in the early 70's, I studied the Green Revolution in
Punjab. In my book I gloated over the achievements of Punjabi farmers
in their success in abandoning subsistance farming practices of their
ancestors and in adopting modem agricultural techniques. I praised the
farmers for using chemical fertilisers, pesticides, tractors and also for
becoming market oriented in their production decision-making. Just a
few years later ill-effects of heavy use of chemicals and excessive
irrigation became apparent. Soil scientists found that by the end of the
80's most of Punjab's soil had become deficient in micro- nutrients and
inert, due to reduced microbial activity. In addition salinity was rapidly
increasing and making the soil sick. I had to admit I was wrong. By now
we are aware how, due to high cost of inputs, Punjab farmers have begun
even to lost monetarily and their debts have increased. Young sons of
farmers, seeing all this, are losing interest in agricultural and are easily
attracted to violence and crime. This, it is believed by many, was the
main reason behind a*long spell of unrest in Punjab.
Another example of how I became aware of my ignorance relates to
my study of the American Indian. As a graduate student in
Anthropology of Cornell University I was exposed to the vast literature
on this subject. Studying it I was deeply impressed with the erudition of
the scholars who had painstakingly produced it. Naturally I imbibed the
conclusions drawn by the learned anthropologists and became
convinced that the American Indian by and large was 'primitive-savage'
and he lacked in 'scientific' understanding of his environment. I also
1
learned that he was crude, cruel and uneducated in skills and we all
value. Few years later a new genre of literature appeared written by
American Indians themselves, younger anthropologists, and
environmentalists. The image of the American Indian people coming
through this new literature was extremely positive/ These so- called
primitive people were so sensitive and close to natural environment,
that their culture was in near perfect harmony with their setting. They
lived long, happy, healthy lives and had 'scientific' understanding much
more solid than our own. No wonder then that these people lived in
North America for approximately 50,000 years without damaging the
environment. All this and more new awareness of the same sort jolted
my minds false self-assurance.
So when Mr. Cheriyan called inviting me to this seminar on
temative development at ECC, my first reaction was to say 'no'. But
something prevented that and I asked for a day's time to consider the
ji°Sa
^r’en<^ George Cheriyan the next day and said 'yes
r come . The reason for the change was certaining not that I know.
’ n0W rea^*se that I not only do not know, but with
follow' 6 acu^es I cannot know. This feeling is reflected in the
following poem which I recently read:
No single thing abides; but all things flow.
Fragment tofragment clings - the things thus grow
Until we know and name them. By degrees
they melt and are no more the things we know.
This bowl of milk, the pitch on yonder jar,
are strange andfar-bound travellers from far,
This is a snowflake that was once, aflameThe flame was once the fragment ofa star.
.
^at once mre us takeflWand
noroe to earth or whirled along the sky,
ltic°ti °r l<t Gunited, Life lives on.
t le llDes'the Uves, the lives, that die.
function at anvhmp^au,tl^ngS are' how can we ever know? But' We
each individual. Likp^k %
0Ur
point of view unique to
elephant did not knn
blind men who experienced parts of an
describing the part
7hole'animal but they were right m
for widening our hnri,
, °there ls value sharing our viewpoints
my limited view withniT5) ■ enCe ' come to this seminar only to share
to prove or defend any thing
tO
1116 truth and with n° deSlfe
2
Alternative Development to what?
In this seminar we are going to deliberate on alternative
development. It seems useful to raise tire question right in the beginning
as to what we are seeking an alternative to. In my option it is the whole
urban-industrial culture which we need to target and not merely one or
more of its aspects. If this seems reasonable, then we are talking about
80% or more of our world population and area. I submit that the whole
world, including predominantly agricultural countries are sharing this
one culture. True, the industrial revolution took place in Europe first but
through the colonial expansion the rest of the world was pulled into its
orbit soon afterwards.
Furthermore, industrialised countries are-beginning to show signs of
greying and degeneration. They are rapidly losing their position as
models for the less industrialised countries. In fact it is becoming
apparent that industrial culture has failed. All culture are developed to
help their users to adapt to their environment. Obviously, if a culture
makes a people unviable, that culture is a failure.
Let me illustrate the above by describing some of my first-hand
experience in USA and India. I have been in these two countries
intermittently for 35 years, and because of gaps in my stay in each I notice
the changes more clearly. Ha ving just returned home to India after a year
in America impressions are sharp in my mind.
Before I talk of my impressions of America let me make it clear that
I regard it as my second home and I love it and its people as my own. So
the unhealthy developments there hurt and pain me as they trouble the
American people themselves.
I noticed enormous increase in violence. Inner cities are lawless, even
suburbs and small towns are affected. There are more guns than people,
and in some places children carry guns to schools. Jails are full and new
ones are being built for which legislators readily approve allocation.
Families are breaking up with increase in divorce rate. Single parent
homes are common. One hears of high incidence of woman and child
abuse. Single sex marriages are performed in some churches. Spouses
fight court cases and children suffer. Pollution of air, water and soil is
increasing despite much advertised control laws. Landfills are full but
people produce more, not less, garbage. Radioactive debris in huge
amounts all over the country threaten to leak out.
Country's rich natural resources such as forests, fertile soil,
3
subterranian water, oil, minerals, clean drinking water are nearly
exhausted. Most people buy bottled spring water to drink. In many areas
to conserve water lawns are disallowed and people are advised not to
flush everytime -1 saw a billboard in California saying 'Every pee does
not need a puli'.
Manufacturing industry is grown so that most consumer goods
including food are imported resulting in a huge increase in foreign debts
every year. Unemployment has increased. Number of workers on
minimum wage and below the poverty line has risen. Homelessness is
high and rising. One could go on and on.
Similarly in India conditions are no better. Our cities are filled with
people living in festering slums, with employment opportunities
decreasing in villages and migration to cities increase-’ every year. Due
to lack of mass transit, roads are choked with traffic. Cities are filthy and
worsening. Violence has increased. Government machinery has become
corrupt and very sluggish. There is no enforcement of rules, so law has
lost its sanctity. Again, one could go on and on and on.
Experts tell us that at this rate we will not only destroy civilization
and the human race but jeopardise all life on earth. That will happen
when the oxygen producing rain forests are destroyed, genetic diversity
decimated, and ozone filter rendered inoperative. We face a situation
never before experienced by our ancestors, not even by any other species
on earth.
Need for a Comprehensive Alternative
All cultures are integrated wholes. So is this modem industrial
culture. Its race to the stars, strong desire for speedy movement,
tendency to waste, luxurious living, dominating nature, all are linked
one with the other. Experiences of the few hundred years have shaped
the present lifestyle. And these link with what has gone on for a few
thousand years.
It is good to recycle paper and beer cans. Also it is desirable to
encourage people to organise car pools to conserve fuel. One cannot say
that reforestation should not be endorsed. But these piecemeal changes
cannot change a culture. All of it at its very base needs to be reorganised.
In our country the ideas suggested by Gandhiji have so far been
dominant. And indeed there is merit in what he taught us. Essentially,
he emphasised revival of a society based on self-reliant rural
communities enjoying maximum autonomy integrated with a few
4
shared overall services and structures.
Gandhi had a keen mind able to see far with the help of small,
seemingly insignificant experiences. In the early years of his struggle
against the British establishment in Bihar, he came in close touch with
an old weaver couple. They were in miserable condition. In talking with
Gandhiji they pointed out that replacement of their cloth with machine
made substitute from England was the root cause of their problem.
' Gandhi understood and organised his campaign for Khadi and
Swadeshi. In the process he became convinced that the existing Indian
! socio-economic system which the British were destroying was the last
alternative for India and indeed the whole world. People in the villages
were familiar with that system and it had proved its worth by surviving
in our society successfully for five thousand years if not more. AU over
the world people have studied the so called Gandhian alternative and
have found it very attractive.
Several timqs I have had the opportunity to live in Indian villages
and observe them closely by participating in rural life. At one time I even
had a life-time opportunity to organise one with about twenty families
at Rasulia in M.P. From a hierarchically structured institution we tried
to become a natural sharing, feeling, thinking community. We all got a
beautiful glimpse of what a village Indian must have been like.
By living and working together for several years we learned many
new things. But one that made the deepest impression on all of us was
rediscovering of Rishi Kheti or Natural Farming. We learned slowly
through trial and error that it was possible to grow healthy as well as
heavy crops without applying any of the traditional or modem
knowledge of agriculture. Our rice crops were much superior to our
neighbours' without the use of chemical fertilizers, pesticides,
ploughing and transplanting. We found that there was no need even to
make compost, because organic material could just as easily be
decomposed in the fields where we grew our crops. We all felt that
Natural Fanning is not just another technique but a whole different way
of relating with our environment.
I realised together with other people in the Rasulia community that
periodic digging up and upsetting the natural process of the soil is not
necessary. A whole new range of possibilities opened up and that has
i now brought me to an awareness that the human race, particularly the
civilized society, urgently needs a sort of paradigm shift in its thinking.
Our entire understanding of nature and our place in its needs change
from the roots.
5
The Garden of Nature and Our Place in it
We came from tire garden or were put into one by the Creator. That
is what the Bible says and many other religious traditions concern. The
Vedic Rishis of our country insisted that they were Aranyak people, ie.,
belonged to the forest which is the true garden of nature. They did not
plough the soil to raise crops, but gathered fruits, tubers and wild grains.
These were healthy and most desirable foods for human. In fact the rishis
subsisted on fruits and vegetables. Grains were stored up reserved for
use in an emergency. There are extensive and clear references to this
effect in the Vedas and the Upanishads.
All humans everywhere for more than 99% of their existence live in
the forest and ate what nature provided. No one claimed any special
rights over the garden. It was for all and Mother Nature made sure that
our needs were satisfied. A glimpse of that lifestyle can be obtained by
looking at the forest dwelling tribals of today.
About ten thousand years ago a major shift occured in human
culture which archaeologists refer to as the 'agricultural revolution'. It
is this change that has gradually led us to our modem industrial
civilization.
Some ancestor of ours decided to clear a piece of land of its vegetative
growth. The animals living there were exposed and they fled to the
safety of the forest. This person was the first farmer. The piece of land
was fenced to keep intruders away. Mother Earth was cut and claimed
as property. Those who adopted agriculture were opposed by those whb
did not. But the agriculturists won and their opponents were driven
deeper into the forest.
The agriculturists began to acquire more and more land and to
control of life' around them. Soon they began to think of themse ve®
be special. They thought all evolution was directed towards the crea
of the Homosapiens and that nature's whole purpose was now achiev
Because humans were special they were meant to be rulers of na
'
they thought. In order to justify their assumption they began to imagin$
that nature was after all not that very efficient. In nature carnivoro
animals killed and ate other animals, and life eats life in a continu
chain. Seeing this, humans or the agriculturists saw nature as red in o
and claw and they thought they could improve on it. Bit by bit
began to meddle in more and more of nature including rivers
mountains. We became out-laws disobeying nature.
Of course no one liked what the humans were doing; the humanS'
6
systematically to subdue those who stood in the way. We became the
enemy of nature. No wonder our languages are full of dominating,
aggressive terms such as control, conquer, eradicate. We control
Malaria, rivers, animals, pests etc. We conquer Mt. Everest the oceans,
the North Pole, the Moon and even space. And what we don't like we
eradicate.
When the Europeans came to America about 500 years ago the
natives there were still living in the 'garden' and at peace with plants
and animals. Seeing their behavior an American Indian named Sitting
Bull said this about the Europeans:
"They claim this Mother Earth of ours for their own and fence their
neighbours away from them. They degrade the landscape with their
buildings and their waste. They compel the natural earth to produce
excessively and when it fails, they force it to take medicine to reproduce
more. This is evil".
When we clear and fence a piece of land we in effect say to all beings
living on it this is mine, you have to leave, or I will kill you. I want to
produce only human food from this soil because vVe are special.' No
wonder there are six billion of us today. In nature any species whose
food supply increases inevitably multiples.
We.must get over our superior attitude and know that we are
children of nature, not its master. Further we must know that order and
harmony in nature which we can neither control or improve. We must
leam to respect and obey nature. We can leam this only when we live
in nature's garden and let go of the farm.
How?
In my opinion it is not so difficult to be in the garden because we
never really left it. The earth is our garden. As soon as we surrender to
nature the garden takes over. Let me elaborate a little on this theme.
All farmers, land owners, home owners with open land can start
growing trees of local variety to provide food, fibre, fuel. At
Navadarshanam land just South of Bangalore wenotice that garden does
not even have to be planted. It will plant itself and grow happily if only
we protect it from overgrowing. Thousands of trees are shooting up
which were earlier growing horizontally along the ground. Many were
planted by birds and animals; their droppings have seeds of the berries
and fruits they eat. Some seeds are brought by the wind and some by
water. These naturally planted trees are far hardier and drought
7
resistant thanthe ones that we plant. All of the ground is automatically
being covered by a thick growth of grasses and shrubs checking soil
erosion and impregnating the land with moisture of rain water - we
notice that as tirjie passes a larger variety of trees is growing while more
congenial conditions are being created for the relatively delicate fruit
trees that we put in as saplings.
In our area many small farmers were encouraged to invest in wells
and to grow hybrid vegetables for the Bangalore market with irrigation
and heavy input of chemicals. This land is eroding fast and due to
excessive pumping, underground water table is dropping. I have no
doubt that most of these farmers who are in great financial strain now
can turn viable if they plant right kind of trees on their land. In addition
to food for their families a mixed eco-friendly garden can easily provide
reasonable cash income as well through sale of surplus produce.
In addition to being eco-friendly, living in nature's garden is healthy
and congenial for spiritual growth. Most people of our country have
close links with the soil and plants, and they can easily understand the
value of trees. However, a movement towards natural living needs to be
initiated by thepeople and not by government or large institutions. This
is because only individual human beings, not government, are
grounded in God, or Truth.
Summary
We started out by listing some of the environmental, social and
economic problems faced currently by people in America and India.
These problems hurt us and furthermore experts tell us that due to
depletion of genetic diversity, reduced oxygen in the air, and damage to
the ozone layer we bring life on earth to the brink of extinction. This
clearly indicates that the modem Industrial Culture has failed and we
urgently need an alternative. A paradigm shift is needed because
piecemeal solutions such as recycling of paper or beer cans is not
enough. Gandhi had favored revival and strengthening of small,
self-reliant, rural communities like the once existing in India fat
thousands of years. This is a very good suggestion but in view of the
alarming situation today, we need to go a step further and return to our
real home; the garden of nature where we came from. With the invention
of agriculture about 10,000 years ago humans began to imagine being a
special species destined to take over from natural and run the universeThis theory is obviously flawed. We must therefore stop being
adversaries and return to our proper place as children of nature and
learn to obey laws which govern all life including ours.
8
Some thoughts on the concept of Sustainable
Development.
K. V. Surendra Nath.
The view that safeguarding the environment would result inevitably in
hampering economic and social development is sought to be widely
propagated by interested parties.
For them it is as though the two are clearly antithetical. Such
contraposing is baseless and untrue.
Production of goods and services for bettering life and its quality
depends on an eco-friendly use of material resources found in nature.
At any point of time these resources would be limited in quantity and
quality. They are amenable to depletion and exhaustion. Unrestrained
use of resources cannot be made up by substitution or reproduction by
human effort.
Hence the need to exercise prudence, thrift and continence in the use
of natural resources.
It is well to remember Gandhiji's words: "There is enough in the
world to satisfy man's need, but not his greed".
The diversity of flora and fauna, the interrelated and interdependent
factors of the eco-system, and the biosphere which is our common home
are bequeathed to us as gifts of nature. Man is not yet anywhere near the
stage where all these could be reproduced in the laboratory or fabricated
in a workshop.
Due to irrational use and profligacy, much of the bio-diversitv has
already been destroyed. Hundreds of species of plants and animals have
become extinct. This process instead of being checked or halted is
gathering momentum every day.
The unsatiable thirst for-profit, the greed to wield the power that
would ensure domination over others and the enormity of the waste of
natural resources which should have been used to provide basic
substances to the poor and hungry millions constituting 75% of
humanity if continued, would be betrayal of the interests of generations
to come.
The world and its bio-wealth that we have the good fortune to be
bom into is a sacred trust to be handed over safe and in fair condition to
9
the succeeding generations.
A very small minority of people who have the money, power and
technological capability now control and is using up much of the
resources available on earth.
The earth is fast being reduced to the state ultimately of an
uninhabitable waste, an unfriendly desert deprived of much of the
wealth of bio-diversity and life sustaining eco systems resulting in:
— denudation of forests wiping clean the green cover and
exposing soil to sun and rain.
— desertification of fertile land at a dangerously fast pace.
— despoiling of the soil salinity and acidity.
— erosion of fertile top soil by rain and wind and f
disappearance of biota (miniscule microbes) which render |
the soil rich.
!
— diversion of natural water source, lowering of the water
tables, floods, land slides and man made droughts.
— wiping off of mangroves, lagoons and back-waters
rendering estuaries into mere marshes.
— annihilation of wild life by hunting, poaching
— depriving wild life in the forest of their habitats their
natural prey or feed ( many species already extinct and
vast number endangered).
— genetic erosion of flora vital to man's sustenance like rice,
wheat, etc. (Thousands of plants species including the
medicinal herbs and plants being destroyed).
— pollution of rivers and sea coasts and ocean beds used as
garbage dumps.
I
over exploitation of aquatic wealth including hundreds of
varieties of fish.
— manipulation of agro and horticultural processes,
modifications due to application of chemicals.
engendering loss of resistance, health hazards.
— changes in climatic conditions-the Green house effect.
piercing of Ozone layer - chloroflurocarbon emission
10
!
— air pollution, effluents from, factories and workshops and
automobiles.
— noise pollution affecting man's nervous system.
— problems of waste disposal, loss of play grounds, dearth
of drinking water, drainage disposal of solid wastes,
problem of housing etc. due to unplanned urbanisation.
Science and Technology ^Technical Capabilities
In the same way as all other development activity, science and
technology must care for human survival, human welfare and bettering
human life on earth. Science and technology can be used either for
human good or for evil.
Man is not the sovereign overlord of all nature. He is part of it, one
among other living beings. His survival is inextricably bound up with
the fate of other living beings and the earth itself. His efforts to master
nature, natural forces is an unending quest for fulfillment and not for
final victory.
Man therefore, in his approach to nature, in his relationship with
co-beings on earth must temper every activity of his with this
consciousness - deal with life in all its forms as co- inhabitants on the
earth, make use of natural resources with frugality, prudence and
continence so that life on earth is sustained.
All development therefore should be attuned to the need of the
following four "E"
1.
Environment
2.
Equity so that three-fourths of humanity now helpless in the
clutches of hunger, privation, disease'and ignorance get their due
share of the earth's bounties.
3.
Employment to ensure a decent living for each human being, of
livelihood, housing, health care and education.
4
Empowerment: The people who are to reap the benefits of
development plans should be conscious and active participants of
its formulation, execution and accomplishment. They are the
subjects and not objects of progress and of history.
11
Towards Natural and Wholistic Living:
The Navadarshanam Perspective
Jyothi Ananthu
The ferment of events and ideas which have hit the world during the
last three decades have a powerful potential for questioning the very
basic premises and fundamental beliefs and assumptions which have
been guiding and girding the dominant industrial-urban mode of life.
Actually it is having, and naturally so, a differential impact on
governments, industrial entrepreneurs, farming communities, lay
public and is evoking a variety of responses. At one end of the spectrum
are the governments of nations and international organizations which
talk aloud of 'sustainable development', and 'environment protection'
or 'eco-friendly' policies and ventures. But this goes hand-in-hand with
a mad race for markets, unbridled competition and consumerism and
more sophisticated automotive technologies which invade every action
and aspect of life and living. On the other hand, there are individuals
and groups who perceive radically differently the realities of ecological
destruction, exploitation and societal disintegration as evidenced by
increasing poverty, unemployment and unmanageable levels of
violence, which is going hand-in-hand with alienation of the individuals
and groups today cons titute an amorphous network linked by the search
for and in some cases, the practice of alternatives which they see as - ah
encompassing or partial answers and solutions to the riddles of
contemporary life and times. The 'natural' and 'wholistic' ways of
thinking and living is at this end of the spectrum of change.
The Navadarshanam venture and experience is one among many
such ventures which fall under this category which aims at moving
towards natural and wholistic living. Hence, this bfief review. The
experience of Navadarshanam is also an opportunity for understanding
the worldwide resurgence of interest in alternative ideas. The dialogues,
discussions and serious introspection which eventually led to the
launching of Na vadarshanam, can be traced to the decade of the eighties.
In Delhi, a few individuals from different backgrounds and work-setting
found each other by the Taw of strange coincidences' and discovered
common concerns. They began sharing grave doubts and questions
regarding education, the very fundamentals of science and scientific
metttod as carried over from 19th century state of knowledge, modern
technologies in industry, modern agriculture with its misplaced faith in
12
petro-chemicals and pesticides and the hazards of all varieties of energy
fuels, modem medicine and its mechanistic approach. This was of
course, accompanied by a questioning of the modem urban-industrial
society and its pivot the exclusive striving for material and physical
well-being through increasing levelsof wants and consumer goods and
services. Actually, they were trying to understand, through all this
questioning, the very meaning and purpose of life.
These discussions were inspired by a large number of books and
magazine articles which were published during that period. To mention'
just a few - E. F. Schumacher's writings, Marilyn Ferguson's 'The
acquarian conspiracy', Duane Elgin's 'Voluntary Simplicity', Fritjof
Capra's 'Turning Point’ and 'The Tap of Physics,' Ken Wilber's 'The
Sociable God,' the contributions of David Bohn and of course, Masanobu
Fukuka's 'The One straw Revolution'.
The inspiration drawn was, however, not limited to foreign thinkers
and writers. The spiritual heritage of the country such as the Bhagwad
Geetha and the writings of all saints and seers, were also referred to.
Another very important development in the last years of the 1970's
was the renewed interest in Mahatma Gandhi because of his radical
critique of modem industrial civilization which questioned its very
claims of being a civilization. Until then his little book 'Hind Swaraj' had
been ignored as inconsequential, but against the back drop of the
disastrous and grave consequences of unlimited growth and
development on the human habitat itself, Gandhi's warnings and ideas
on social reconstruction were regarded worthy of being looked into. His
life, which was a striving towards Truth and Non Violence started
making sense to many.
This study group was not just talking. Among all those who
participated certain changes were taking place in their styles of living whether it -was meditation, change of food habits, limiting their
consumer needs etc. Some started trying out natural and organic
farming. Some youngsters chose work avenues which fitted in with their
new found convictions. Some others learnt to live with what they could
not change. But for all, it was a relief to know that there were others who
•were thinking and feeling alike. Of the many efforts at change that this
study circle triggered, the move towards Navadarshanam was one such
venture.
Many scenarios were being painted, all over the world, of the 21st
century, ranging from the high-tech global village to the breakdown of
the planet earth itself. One booklet that the study group efforts led to
13
was 'The Technological Wonders of the 21st Century! A Gandhian
Approach', by T. S. Ananthu. Again, by the operation of the same law
of strange coincidences, this booklet proved instrumental in creating a
new nucleus of individuals and a new venue of activityin South India.
The Navadarshanam Trust was formed in 1990 and the venue of activity
chosen was in the Thally region of Tamil Nadu, but only 50 km from the
Karnataka capital of Bangalore. A beautiful expanse of undulating, dry
land rising into gradually-sloped hillocks along the Thally reserve forest
was selected by the late Swami Sahajananda. It even had the added
attraction of visits by wild animals - the wild boar and elephants! It
seemed to be an ideal setting for Navadarshanam to pursue the path
leading towards natural and wholistic living and towards working out
its aims and programmes. What do we understand by the terms 'natural'
and 'wholistic' ? To state in simple terms what is actually too deep for
communication:
*
It is a way of living in which the motivating and central
force is reaching out to the Creative Energy which has
given rise to all mental and physical phenomena. Matter
is not the ultimate reality and Mind is not a reflection of
matter. Actions which, implicitly or explicitly are guided
by such assumptions or beliefs, merely because they are
the only realms accessible to the five senses and the
intellect, will lead to imbalance in the outer and inner
worlds of humans.
*
It is this inner grow th which should be the goal of life, and
when the satisfaction of outer needs are subordinated to
this goal they will be minimized.
*
Nature should not and cannot be exploited. Wisdom lies
In understanding her ways and being in time with her. The
natural way is to cultivate skill and abilities to appreciate
and judiciously use what nature brings forth.
I ho Navadarshanam aims based on this understanding of the natural
and wliullhlh' approach are:
Hvplmv and adopt natural ways of fulfilling our outer and
iimm' uovrls,
glvurip the pallrot development which fans consumerism,
pinitlveimg ami growth measured purely in material
Im mu
Ih'diHim m om W'lalrmrxhip with the creation in all its
14
facets.
— Strive towards the transformation of self by reaching for
that Creative Energy which gives rise to all physical and
mental phenomena.
The major programmes of Navadarshanam during the four years of
its existence have focussed on (1) initiating wholistic technologies, for
which the land at Thally is the major, though not exclusive, venue, (2)
The study, dissemination and sharing of ideas and experiences on this
approach to life and living through a study circle which has been
meeting regularly mainly in Bangalore; (3) building bridges with the
local community of farmers in and around the Navadarshanam land.
In deciding the major areas for initiating wholistic technologies the
interests and skills of the team members was a major factor. The crucial
sectors of contemporary living which were identified as being ready for
alternatives were the four related sectors of farming, energy, food health
and housing, construction of simple dwellings using as far as possible
natural materials and promoting a healthy diet of foods which are tasty
yet easily digested and absorbed have been initiated.
As far as the land is concerned its, care and usage is guided by a code
of mandatory and recommendatory provisions in keeping with the aims
of the Trust:
Mandatory provisions of code
i.
Sori to be made fertile and healthy with the help of nature's own
powers, e.g, by mulching. No chemical and/or genetically
engineered fertilizers, pesticides or detergents to be used on the
land.
ii.
Only those irrigation techniques that do not deplete water to be
practiced.
iii.
No plants which adversely affect the ecology to be planted. •
iv.
No mono-culture practices; bio-diversity to be encouraged.
v.
Trees that get planted and grow by themselves, through the
mysterious processes of nature, to be encouraged and protected.
15
Recommendatory
i.
Seeds, seedlings and cutting of local plant varieties to be planter
-wherever possible.
ii.
Ploughing and composting to be avoided whenever possible.’
iii.
Grains, cereals and fruits grown on the land should preferably bused for consumption at nearby locations, rather than transport©
to far-off places.
It is now nearly four and a half years since the first nucleus of peopl"
came together to form Navadarshanam and tried to translate into actio,
some of the ideals, hopes and dreams which they shared. For those whi
are or have been involved on a full time basis it has been a rewardin;i
experience. But even for those who have been able to associate with i
through occasional participation it provides a reference point fc
copying meaningfully with the day-to-day conflicts and choice
confronting them. Natural and wholistic living is far from easy, far fronliteral 'do nothing'. The watchwords have to be 'awareness,' honest
and opens with self and other, patience and humility whether i»
interacting with nature or people if we are to not breed violence an,
exploitation. This is all therefore far removed from what goes unde
'sustainable development' at the other end of the spectrum.
1.6
Technology And Ecology
T. S. Anaiithii
The need for seminars or workshops or research on 'sustainable
alternatives' arises because of the Hobson's choice we face between
technology and ecology; promoting one always seems to be at the
expense of the other. Technology being seen as the primary mode of
promoting human well-being, and ecology the basis of the well-being of
our planets; the choice between the two leads to a serious dilemma. Is
there any way out of this dilemma? Our present condition on planet
earth is such that we had better find a way out, and that too pretty
quickly. In my opinion, the only really viable way out lies in recognizing
the link between ecology, morality and spirituality - all three arise from
our quest for 'wholeness' - and this same 'wholeness' is also the fountain
head of all creativity, a flowering of which can show us the way to
meeting our needs (including technologies) without destroying the
ecological balance.
To understand this link better, let us begin by looking at an ancient
Chinese story:
When Tzu-kung was passing through Han-yin, he saw an old man
who was engaged in irriga ting his vegetable plots. The way this old man
did it was to let himself down into the well-pit by footholes cut into the
side and emerge clasping a pitcher which he carefully emptied into a
channel, thus expending a great deal of energy with very small results.
"There exists", Tzu-kung said to him,” a contrivance with which one
can irrigate a hundred vegetable plots a day. Unlike what you are doing,
it demands a very small expenditure of energy, but produces very great
results. Would you not like me to tell you about it?" The gardener raised
his head and gazed at Tzu-kung. "What is it like?", he asked., "It is an
instrument carved out of wood", said Tzu-kung, "heavy behind and light
in front. It scoops up the water like a bale, as quickly as one drains a
bath-tub. Its name is the well-sweep".
A look of indignation came into the gardener's face. He laughed
scornfully, saying, "I used to be told by my teacher that where there are
cunning contrivances there will be cunning performances, and where
there are cunning performances there will be cunning hearts.. He in
whose breast a cunning heart lies has blurred the pristine purity of his
nature has troubled the quiet of his soul, and with one who has troubled
17
the quiet of his soul the Tap will not dwell. It is not that I do not know
about this invention, but tha11 should be ashamed to use it."
In the context of our discussion linking ecology with morality and
spirituality, what this old Chinese gardener had to say about the
introduction of even a simple technology like the well-sweep leading to
a disturbance of our 'pristine purity' without which 'the Tap will not
dwell' in our hearts makes very interesting reading. Even more
important, the link this gardener has made between 'cunning
contrivances', 'cunning performances', and 'cunning hearts' is worth
deep reflection. This is particularly relevant in today's world, where
smart machines are the order of the day, and the smarter we and our
machines are, the more civilized we are supposed to be. Mahatma
Gandhi had questioned this approach in a very fundamental way in his
'Hind Swaraj', maintaining that a process that makes us more cunning
and therefore more self-centered and selfish cannot claim to be having
a 'civilizing' effect on us. When, on a visit to England, he was asked by
a reporter, "Sir, what do you think of Western civilization?", he replied
puckishly," I think it would be a good idea".
Gandhiji's viewpoint in this regard has been shared by many wise
personalities that we hold in high esteem, such as Albert Einstein, Will
Durant, Arnold Toynbee and Erwin Schroedinger. To quote Arnold
Toynbee:
The most obvious ingredient in the western civilization is
technology, yet human cannot live by technology alone. In the fullness
of time when the ecumenical house of many mansions stands firmly on
its own foundations and the temporary Western scaffolding falls away,
as I have no doubt it will, I believe it will become manifest that the
foundations are firm at last because they have been carried down to the
bedrock of religion."
Like Gandhi, Toynbee too recommended a new era where the
foundations of all human pursuits, including in the field of technology,
are based upon the bedrock of religion. Like Gandhi, again, he was not
referring to any particular religion or any rites, rituals or dogmas; but to
those wonderful processes of enhancing our level of consciousness that
Einstein had termed the cosmic religious experience,' and which
Gandhi had called the religion that underlies all religions.'
What possibly could be the connection between technology, that
produces goods and services for our Tiere and now' existence, and
18
religion, which is generally associated with after life? This question often
arises because of our ignorance of religion's deep connection with this
life. Once the connection between religion in its true form and this life is
understood in its proper perspective, we can find an answer to one of
the most difficult dilemmas that modem man is facing: the apparent
contradiction between technology and ecology. The enormity of this
problem was referred to by the then Soviet Foreign Minister, Eduardo
Shevardnadze, during the process of thawing the cold war in which he
played on important role. Pointing out that the unforeseen but
absolutely disastrous consequences of their rapid strides in technology
was one of the main reasons for the failure of the Soviet experiment, he
said:
"We are positive that the impending environmental disaster is a
threat even greater than nuclear weapons. The process of disarmament
has started and talks are underway. As for environmental hazards,
humankind has not yet fully realized the full extent of the danger they
carry and does not yet know any answer."
When we study some of the burning ecological issues of the day, such
as the ozone layer deletion or the vanishing non-renewable resources,
we get some picture of the horrors we may be subjected to in the years
to come. Yet, as Shevardnadze was wise enough to point out, we have
no clue as to how these disasters can be avoided. It seems a Hobson's
choice between technologies that improve our standard of living and
environmental preservation without which life on earth itself is likely to
be wiped out
This is a global problem of the most immense magnitude. How can
we find a clue to the answers required? To do so, as we are sitting here
on the Na vadarshanam land, let us shift our focus from tire global to the
local.
When Navadarshanam's friends and well-wishers obtained this land
from the local villagers, it could have been easily classified as
'wasteland', a term used for it by an IAS officer who had come for one
of Atheetha Ashram's health camps. The top soil had been washed away,
the land had become highly unproductive and there were only three
trees in the entire 105 acres. It is now less than two years since we have
been able to take full possession of this land, and erect a fairly good
(though not foolproof) fence. We have tried to ensure that nature
regenerates itself here, and that this process is not disturbed by grazing,
logging our forest fires. We ha ve not succeeded completely in our efforts
- it is not easy to control the actions of hundreds of surrounding villagers
19
who own many thousands of cattle, especially as we have bent ovebackwards to ensure good relations with them. Yet, as you can see, thr
results are remarkable. Several thousand trees have made thei
appearance, without our having planted them in any way. Prominen
among them are honge, accacia, flame of the forest, bilwar and the wile
variety of birds (our friend Omkar Krishnan has identified 111 varietie
that can now be spotted here) and the unhindered activity of the insects
and micro-organisms have all contributed to a fantastic regeneration o
the soil here. Perhaps ten years from now, the land will be like it is at thi
one place we know where a similar experiment has been carried out ■
the Valley School on Kanakapura Road south of Bangalore, which is now
a lush, green forest where anything planted grows so well.
I low did this land start regenerating itself despite having reachec
such a degraded condition? We can talk about the effect of the birds
insects, micro-organisms etc., but the fact of the matter is that we do nof
know and we cannot know, that is, at the level of the intellect, how this
regeneration started and is carrying on. The mysterious processes ol
nature, and of life itself, are beyond the ken of our analytical, dissecting
mind. This is the fundamental point we need to internalize if we want
to understand that ecology is all about, and to resolve the
technology-ecology dilemma. Donald Worster drove home this point
with reference to soil regeneration:
"We can no more manufacture a soil with a tank of chemicals than
we can invent a rain forest or produce a single bird. We may enhance
the soil by helping its processes along, but we can never recreate what
we destroy. The soil is a resource for which there is no substitute. Like
the earth itself, it i'§ a network of activity that we cannot yet understand
let alone replicate."
The soil, and the earth itself, has life, and the Science of Life is not the
physics and chemistry of the molecules that constitute our bodies, which
only act as containers of this life force for limited periods of time Once
this fundamental fact is grasped, the link between ecology, morality and
spirituality falls into place, and we can then recognize the immense
necessity for those wonderful processes of education that Einstein
referred to as the cosmic religious experience' - processes that can lead
to a flowering of our creative talents in such a way that we will create
technologies that help rather than destroy ecology by swimming along
with rather than battling the tides of nature. Towards the end of his life
the great psychologist Carl Rogers termed this possibility the most
exciting challenge before us yi jL speech appropriately titled "Do we
20
who own many thousands of cattle, especially as we have bent ove
backwards to ensure good relations with them. Yet, as you can see, th«
results are remarkable. Several thousand trees have made thei.
appearance, without our having planted them in any way. Prominen
among them are honge, accacia, flame of the forest, bilwar and the wik.
variety of birds (our friend Omkar Krishnan has identified 111 varietie:
that can now be spotted here) and the unhindered activity of the insect:
and micro-organisms have all contributed to a fantastic regeneration o
the soil here. Perhaps ten years from now, the land will be like it is at the
one place we know where a similar experiment has been carried out ■
the Valley School on Kanakapura Road south of Bangalore, which is now
a lush, green forest where anything planted grows so well.
I low did this land start regenerating itself despite having reacheC
such a degraded condition? We can talk about the effect of the birds
insects, micro-organisms etc., but the fact of the matter is that we do not
know and we cannot know, that is, at the level of the intellect, how this
regeneration started and is carrying on. The mysterious processes ol
nature, and of life itself, are beyond the ken of our analytical, dissecting
mind. This is the fundamental point we need to internalize if we want
to understand that ecology is all about, and to resolve the
technology-ecology dilemma. Donald Worster drove home this poinl
with reference to soil regeneration:
"We can no more manufacture a soil with a tank of chemicals than
we can invent a rain forest or produce a single bird. We may enhance
the soil by helping its processes along, but we can never recreate what
we destroy. The soil is a resource for which there is no substitute. Like
the earth itself, it i's a network of activity that we cannot yet understand
let alone replicate."
The soil, and the earth itself, has life, and the Science of Life is not the
physics and chemistry of the molecules that constitute our bodies, which
only act as containers of this life force for limited periods of time. Once
this fundamental fact is grasped, the link between ecology, morality and
spirituality falls into place, and we can then recognize the immense
necessity for those wonderful processes of education that Einstein
referred to as 'the cosmic religious experience' - processes that can lead
to a flowering of our creative talents in such a way that we will create
technologies that help rather than destroy ecology by swimming along
with rather than battling the tides of nature. Towards the end of his life,
the great psychologist Carl Rogers termed this possibility the most
exciting challenge before us > A speech appropriately titled "Do we
dare?":
'
■
20
"Perhaps in the coming generation of younger psychologists,
hopefully unencumbered by university prohibitions and resistances,
there may be a few who will dare to investigate the possibility that there
1 is a lawful reality which is not open to our five senses; a reality in which
. present, past and future are intermingled, in which space is not a barrier
and time has disappeared; a reality which can be perceived and known
only when we are passively receptive, rather than actively bent bn
knowing. It is one of the most exciting challenges posed to psychology."
■
\
' It is such an education that will open our eyes to the true secrets of
• the universe of which, we are an integral part. In other words, learning
to close the eyes of our consciousness to the external, physical world of
duality will open our eyes to the wonderful, subtle forces that are at the
' root of your life and all creation, including this physical world. This is
; of course the path that the Father of our Nation had been constantly
recommending to us. He was not 'anti-technology' or anti-science,' as is
often made out; but spoke of a different kind of science, that would lead
to even greater scientific 'miracles' than we are witnessing:
"Modern science is replete with illustrations of the seemingly
impossible having become possible within living memory. But the
victories of physical science would be nothing against the victory of the
Science of Life, which is summed up in Love which is the Law of our
Being."
.It is such a new Science of Life that would on the one hand recognize
the reality of the spiritual dimensions that are transcendent yet
immanent <i. e, all around us, rather than in some distant heaven), and
on the other hand lead to the creation of technologies thatenhance rather
than destroy ecology.
21
agriculture and alternative agriculture and their meanings differ. Most
often they refer to incorporation of nutrient cycles, nitrogen fixation and
other natural processes in production; following of integrated pest
management practices; improving of the match between cropping
patterns and the production potential and physical limitations of farm
lands; and managing farms to maintain profitability while conserving
soil, water, ecology, and biological resources. Minimum prerequisite in
all situations is total withdrawal of chemical fertilisers, pesticides,
herbicides, insecticides, and fungicides.
Sustainable agriculture endeavors to tackle many serious problems
afflicting world food production: high energy costs, ground water
contamination, soil erosion, loss of productivity, depletion of fossil
resources, low farm incomes and a risk to human health and wildlife
habitats. It is not so much a specific farming strategy as it is system
approach to understanding the complex interactions within agricultural
ecologies.
Role Of Soil in Plant Growth
To understand the rationale for sustainable agriculture, one must
grasp the critical importance of soil. Soil is not just another instrument
for crop production like pesticides, fertilisers or tractors. Rather it is a
complex living but fragile medium that must be protected and nurtured
to ensure its long term productivity and stability.
Healthy soil is a hospitable world for growth. Air circulates through
soil freely which in turn helps the soil to retain moisture long after a rain.
A tablespoon of soil contains millions of grains of sand, silt and clay and
has a vast expanse of internal surface area to which plant nutrients may
cling. That same tablespoon of soil also contains billions of
micro-organisms, including bacteria, actinomycetes, fungi and algae,
most of which are principal decomposers for organic material.
Decomposition results in the formation of humus and the release of
many plant nutrients. The microbes also produce sticky substances
called polysaccharides that glue soil particles together the soil to resist
erosion.
Another essential activity taking place on the soil is the fixation of
nitrogen. Certain bacteria in the soil or in the roots of plants, most
notably the legumes, convert atmospheric nitrogen gas into fixed forms
of nitrogen that plants and other organisms use to make proteins. The
quantum of nitrogen available in the soil influences soil productivity.
Sustainable agriculture that rely on biological resources and their
24
beneficial interactions instead of chemicals can be successful. Well
managed farms growing diverse crops with no chemicals are found to
be as productive and often more profitable than conventional farms. It
is also found that proven alternative systems would result in even
greater economic benefits to farmers and environmental gains for the
nation. External resources such as commercially purchased chemicals
and fuels are replaced by resources found on or near the farm. These
internal resources include nitrogen and other nutrients released from
organic matter or from soil resources. As a result, such farming can differ
considerably from one another because each tailors its practices to meet
specific environmental and economic needs.
A central component of almost all sustainable farming practices is
changing over from monoculture to multiculture including allowing
ground cover through vegetation which is sometimes termed as weeds.
In fact, continues input of fertilsers and pesticides is unavoidable for
perpetuating monocultures. Rotating crops provides better weed and
insect control, less disease built-up more efficient nutrient cycling and
other benefits.
Regular adding of crop residues, manures and other organic
materials to the soil is another essential feature of sustainable farming.
Organic matter imp'roves soil structure, increases its water storage
capacity, enhances fertility and promotes physical condition of the soil.
The better the physical condition, the more easily the soil can be tilled
and the easier it is for seedlings to emerge and the roots to extend
downwards. Water readily infiltrates soils with good physical condition,
thereby minimising surface rub-off and soil erosion. Organic materials
also feed earthworms and soil microbes.
The main sources of plant nutrients in sustainable fanning practices are
animal and green manures. A green manure crop is a grass or legume
that is ploughed back into the soil or surface mulched at the end of the
growing season to enchance the soil productivity and pnysical
condition. Green manures help to control weeds, insect pests and soil
can buffer itself against economic and biological risks. Diversity results
trom mixing species and varieties of crops and from systematically
■ntegrating crops, trees and livestock. A biologically diverse farming
practice is less prone to suffer loses due to a flooded market or a fall in
prices of a single crop.
25
Integrated Pest Management
Controlling insects and diseases without resorting to chemicals is
also a goal of sustainable agriculture. The integrated pest management
(IPM) involves growing disease resistant crop varieties and biological
controls, such as natural predators or parasites that keep the pest
populations below injurious levels. Farmers can also select till age ,
methods, planting times, crop rotation and plant residue management
practices to optimisejthe environment for beneficial insects that control
pest species or to deprive pests of the habitat.
Integrated pest management programmes eliminate Jhe use of
pesticides. Biological control techniques are some of the most effective
ways for controlling pests without resorting to pesticides. They have ;
always been in use except for last few decades when the pesticides came
on the scene. .
Soil Conservation ■
A sustainable farm invariably uses legumes as a cover crop and green
manure. The soil where sustainable agriculture is practised, contains
significantly more organic matter, nitrogen and biologically available
potassium. It has better capacity to store nutrients, a higher water
content, a larger micro-organism population and a greater
polysaccharides content. The depth of the top soil is more because of
reduced erosion. Although conserving soil productivity is important to i
farmers, they quite often select an agricultural system on the basis of its ;
short term profitability. The long term profitability of modem i
agriculture seems questionable if the environmental and health costs '
currently borne by tire society are taken into account. If these indirect
costs are incorporated into the costs of the modem farm production, then
sustainable systems would prove to be more profitable. It is observed
that energy consumed by the modem fanning is about the double of the
one consumed in sustainable practices.
Agriculture is a fundamental component of the natural resources on
which rests not only the quality of human life but its very existence. If
sustainable agriculture is practised extensively, not only fanners will
profit but society in general will benefit in many ways. More important,
the country will be able to conserve its natural resources and move closer
to attaining a sustainable society.
26
Role Of Fertilisers
Fertilisers are a source of nutrition for plant growth. Both organic and
synthetic fertilisers are used at present. Organic fertilisers turn the soil
into a living medium, while synthetic substances like chemical fertilisers
and hazardous pesticides make a lifeless medium incapable of growing
anything without external help.
A typical nitrogenous fertilisers plant of 1600 tons per day capacity
could require a capital investment of Rs. 4000 crores to produce 0.5
million tons/year of nutrients. Similar would be the cost of a phosphatic
fertiliser producing plant. Potash fertilisers has to be imported in India.
Manufacture of synthetic fertilisers is both capital and energy intensive.
Production of synthetic fertilisers in addition depends on petroleum
feedstock, which is estimated not to last in India beyond the year 2010
so that these investments are of short term value only. Clearly devising
alternatives of lasting utility should be the objective of all" new
investments.
Agriculture in Pre-british Period
Dharampal is an eminent historian of science and technology of
pre-British India. His paper entitled "Productivity of Indian Agriculture
in Historical Perspective" is indeed illuminating. Thirty years ago during
his search for material on pre-British India he came across substantial
and specific material relating to agriculture. He has been looking at the
records written on palm leaf of a survey of about 2000 localities in the
district of Chinglepet in the Tamil Nadu State, The Survey was
conducted around 1770 by a British Engineer Thomas Barnard soon after
these localities came under direct British control.
.
Preliminary data on 800 villages studied shows an average
productivity of 3600 kg/ha of paddy over large area with more
prosperous areas touching as high as 8200 kg/ha. Independent
observers agree that yields obtained in India then were much higher
than the yields obtained in England after the discovery of synthetic
fertilisers and emergent agricultural revolution. We in India have never
tried to understand the technology the Indian peasants employed to
bring about this spectacular yield two hundred years ago and we have
blindly aped the western pattern of treating agriculture as an industry
for extracting maximum out of soil unconcerned about the consequent
damage to the soil. Absence of chemical fertilisers and treating the so
as a living medium were definitely the reasons for high yields and good
quality food.
27
This technology most likely involved recycling of organic matter,
multiculture, crop rotation, biological control of pests, wise water
management and prevention of soil erosion via green cover.
There has been a spurt in interest the world over to prevent loss of
soil fertility due to chemical intervention. The US Department of
Agriculture instituted a study in 1979 to evaluate US experience in
organic agriculture. The results of this study were published in a report
entitled "Report and Recommendation of USDA Study Team on Organic
Farming" in July 1980. The report suggests that organic farming is more
productive, consumes less energy and leads to more healthy
environment.
The Indian Council of Agricultural Research has done extensive
work in the area of organic farming. "Gaur etc. has published a book
entitled "Organic Manures". An exhaustive experimental testing of
organic agriculture has been undertaken.
consistentlvS^°afiOnS lndlcate that performance of organic manure is
fr
? , G"“' A t>T“l
Tamil Nadu A8da.».«l
‘?S
•SHo.to- »
valuable reading A?n amed
1116 last chapter of the book constitutes
which can be a CiH f ° t°
ls ta^en UP seriously. The book,
the farmers can understand*™618' never translated in languages that
Matter
°l the available organic
nutrients can be met through the harnessing
matter upto 2 T/haof
Presentestimates suggest that organic
^Productivity based on f Ihlral land is currently available. Estimates
2-5 T/ha of FYM con tai/
manure (PYM) indicates the need o
J ffforts t0 mobih^aiF?0^0 ,percent manure. This suggests that
, . eff°rts will return n P°tentlal organic resource must be mad •
a^ture, to clean
contamed in organic matter back to
P ducmgfavourablere?X^ges'. towns' waterways as well as
Fannin^ndDepIe2bf;rpeoplef Each. season, subst
n °f OrXanic Matter
j°WerSb/ by
harvSti/lq^ntitieS of Plant nutrients
reD17dy,
of nutriemj maize 311(1 harfeJJ?1' avera8e-one ton of wheat, pa '
Produced eVeiY year Thu^i^n11® With straw would remove 10
UCed m the coun^“S 170 miJhon tons of foodgrains cur^
draw out 17.51 million tons of plantnuW^
28
every year. Chemical fertilisers available in India are in the vicinity of 5
million tons. Even if all the chemical fertilisers available to the country
are used, disregarding their conclusively proved harmful effects, we are
still short of substantial quantity of nutrients essential for plant growth.
Despite this, use of nonchemical nutrients is being neglected in our
country. This situation has come about due to wrong priorities in the
government approach and policy for agriculture.
One potential source for replenishing the supply of organic biomass,
also totally disregarded at present, is the solid waste generated in our
urban centres. With over 250 million of India's total population of 843
million (1991 Census) now living in urban areas, about one million tons
of solid waste is generated every day. This can be turned into compost
for regeneration of soil. In addition the sewerage coming out of cities
which is now increasingly being piped and channelised can also provide
the essential nutrients to the soil. Unfortunately all waste management
programmes are directed towards dumping of raw untreated waste into
low lying areas, water courses of sea instead of turning them into
biomass which is required for maintenance of health and regenerating
reproductive potential of the soil.
Organic Matter in Indian Farms
Studies have shown that application of farmyard manure or compost
is the best source for maintenance soil organic matter in Indian soils. The
next in order is cereal straw/residues for the maintenance of organic
matter in soil. Legume residues are not good f.or maintenance of soil
organic matter in tropics but are good sources of plant nutrients,
specially nitrogen and they may add as much as 40 kg N/ha in one
season.
Controlled incubation studies conducted in different Indian soils for
about six months has indicated that the application of farm yard manure
at the rate of 44 tons/ha effectively builds up the organic matter status
of different soils.
The results with different types of organic materials have pearly
shown that living phase of soil was greatly stimulated which will be of
consequence not only in biodegradation but in nitrogen fixation,
phosphorous solubility and in increasing the availability o p ant
nutrients to crops. Phosphorus in non- renewable asset and nitrogen is
highly subject to losses. The argumented microbial activity can tap the
inert nitrogen gas from the atmosphere, reduce the leaching losses and
regulate the supply of phosphorus.
29
The regulated application of organics as a practice energises the
living micro-organisms of the soil involved in biochemical activity of
importance to soil fertility and plant nutrition. Addition of farmyard
manure and crop residues results in increase of total nitrogen varying
from 10 to 70 percent depending on the plant material and soil type used.
Organically produced food is recognised to be healthy and free from
injurious chemicals. Thus we observe that productivity of land managed
organically is as good or superior to the one obtained through chemical
agriculture. This ensures many other benefits such as clean environment
and healthy food.
i
Goals for Sustainable Agriculture
Sustainable agriculture in whatever, form, however noble from the
point of environment conservation, has the fundamental and also the
formidable task of providing adequate, food to all the people of this
country. Decline in yield from the level now achieved through whatever
means including maximum input cannot be allowed. Any reduction in
the rate of yield for a given unit is bound to create serious imbalances in
a fragile infrastructure where the supply of food cereals just matches
with the actual need in the (jountry.
We have observed earlier that yields achieved over two hundred
years back were markedly higher than the highest ever achieved through
the so-called "Green Revolution". Increasing population brought
pressure on lands that were hitherto used and/or reserved for
agriculture, forests, pastures and grass lands. It is no more possible to
increase quantum of land under cultivation hence the only solution lies
in maintaining the present levels of yields for various crops and raising
them gradually to keep pace with increasing demand for food.
Experiences of farmers who have changed over to sustainable
agriculture bring out very clearly that the yields are not lower than what
they were obtaining earlier. The average yields observed in Chinglepet
survey provides a very clear proof of what can be achieved after initial
reverses while changing over to sustainable agriculture.
Synthetic Fertilisers and Heavy Equipment
,
Elimination or reducing of capital intensive, energy intensive1
harmful inputs like chemical fertilisers and pesticides from farming
operations as well as withdrawal of heavy agricultural equipment and
implements would definitely reduce the overall production costs to the
farmer. The compulsion of selling off the produce, so often even before
30
it is ready to go out of the field, to pay off the bills of expensive inputs
would be reduced as the fanner producing cereals without using
synthetic inputs would not be under the burden of encashing his crop
to pay off the debt.
Food for the Producers
It is observed that despite the fact that India has achieved
self-sufficiency in the food production, sufficient and appropriate
variety of food is not available to all the people. In fact farmers and
landless labourers forming the bulk of that section of society and
subsisting below the poverty line are the very people who go without
enough food because of their inability to acquire their needs in the
competitive market. It is a paradox that the "Green Revolution", which
has increased the food production, has thus been responsible for
depriving the marginal farmers and landless labourers of their basic food
needs. In the traditional agrarian society, people working on laind were
living in peace and harmony with one another. A sort of understanding
based on egalitarian principles and mutual respect prevailed at that time
where the owner farmer placed himsel at par with his labourer, treating
him as partner in production, as far as the needs for sustenance and
survival of the members of the families of all those who loboured
together to produce food from a given piece of land was concerned.
Elimination of chemical fertilisers and pesticides and withdrawal of
heavy farming equipment would regenerate the filial feeling in the
relations between the farmers and landless labourers and create an
atmosphere where low cost food would be shared on an egalitarian
basis. The needs of the people instead of the hierarchical superiority and
money power would rule the consumption of high quality food. More
jobs in healthier infrastructure would ensure optimum utilisation of
human and animal resources.
Change over to sustainable agriculture would also reduce and at a
later date eliminate the need of investing scarce resources of the country
in heavy plants which are unavoidable for producing synthetic chemical
substances as well as heavy equipment. According to one estimate,
about Rs. 100,000 crores are likely to be invested for setting up new or
expanding existing manufacturing capacity for production of chemical
fertilisers alone during the Eighth Five Year Plan. Matching investments
'v°uld also made in the field of pesticide and heavy equipment
31
manufacture, as well as energy generation. Such heavy investment can
be diverted for implementing other more urgent welfare programmes
which are now held back on the excuse of paucity of resources.
Synthetic Substances and Water
Application of synthetic chemicals necessitates use of more water
which in turn results in developing mega water harnessing projects for
providing regular irrigation. "Green Revolution" could not have
succeeded in Punjab and Haryana if the heavy dose of chemicals and
pesticides was not accompanied by Bhagra Nangal and other projects
for darning the rivers and for increased supply of larger quantity of
water. Use of chemical all resultant deprivation to the society. Shifting
to sustainable agriculture can also obviate the need for undertaking large
irrigation projects which submerge fertile lands and forests while
displacing people who have sustained for time immemorial on the
flowing river.
Conclusion
The study has shown that sustainable agriculture is energywise more
efficient, more productive and environmentally benign in contrast to
modem agriculture. The organic nutrients are resources of agriculture,
horticulture, forestry and therefore for animal and human habitation.
The potential of these organic resources is very large and is higher than
the current consumption of synthetic nutrients. There is therefore an
urgent necessity to harness these resources before considering synthetic
nutrients for agriculture.
The issue before the society are clear. What we need is the availability
of noncontaminated health providing agricultural produce in quantity
and at a price which will guarantee minimum food to the entire
population of the country. What has been observed is that the cereals
produced at present though quantitywise adequate for the entire
population have not reached the lowest and most deprived sections of
the society. Introduction of the so called scientific commercial and
marketing approach aimed environmental and public health aspects
and at making the product available to that section of the society which
can pay the maximum has deprived the marginal fanners and landless
farm labourers of their legitimate right to appropriate food.
The use of hazardous pesticides and chemical substances to
agriculture is promoted by the government and big business through
unsubstantiated till claims of increasing production as well as through
unwarranted price control accompanied by unjustified subsidies and
32
support prices. A farmer following sustainable agricultural practices is
at discount compared to those who fall in the trap of modem agriculture.
This has resulted in the society being exposed to health risks, soil
degeneration, high costs and unemployment.
The first thing that the authorities will have to do is to accept the
experience of farming everywhere that production does not rise because
of the use of hazardous pesticides and chemical fertilisers and then
follow up with a number of actions including total withdrawal of
support through undertaking the manufacture of chemical substances,
making these chemicals available to the farmers at prices pegged below
the actual costs, as well as providing undeserved subsidies as it is now
observed that yields do not go up with increasing inorganic fertiliser
input and pests do not vanish on the use of pesticides.
Use of media to boost artificially the demand for chemical fertilisers
and hazardous pesticides should be discontinued and disallowed.
Change over to sustainable agriculture should be encouraged
through appropriate extension programmes. The government should
discontinue as well as dissociate from the manufacture of pesticides and
fertilisers in any form or any stage and existing facilities should be
diverted to other more essential programmes.
Manufacture, importation and marketing in pesticides, herbicides,
weediddes and such substances for use in agriculture should be totally
banned in view of the hazards they pose to the industrial workers who
manufactures them, agriculture workers who use then! and people who
consume them. The objective before the people is to create a society
which is environmental safe. Such a society has no possibility to come
up as long as hazardous pesticides and inorganic chemicals are allowed
to be used in agriculture.
References
Institute For Alternative AgricultureAmerican Journal of Alternative
Agriculture 1989 Volume 4 No.l Greenbelt MD USA
U S Department of Agriculture: Agricultural Research October 1989 Beltsville
MDUSA
National Research Council: Alternative Agriculture National Research Council
Washington DC 1989
David Ehrenfield: Beyond the Farming Crisis in Technology Review July 1987
33
Patrick Madden: Can Sustainable Agriculture Be Profitable? i. Environment Vol.
29No.4
Pierre Crosson: What is Alternative Agriculture? i. American Journal of
Alternative Agriculture Vol 4 No.l 1989.
Prakruti: New Goal For Agriculture Paper submitted Government of India
Coppiestone J.F. In Pesticide Management and Pesticide Resistance Chemical
Contamination Ed Watson DL. Brown AWA1977.
Root David E and D.W. Schnare: First Do No Harm in Chemical Contamination
and its Victims Ed D.W. Schnare and MT Katzman Quorum Books New York
1989
Reganold John P and R.I. Papendick and James F. Parr: Sustainable Agriculture.
i. Scientific American June 1990
Rao, A.R., flinghl.J. Bullocks: The main stay of farm power in India, Proceedings
of the symposium on agriculture and energy, (Ed) Lockertz, W., Missouri, June
17-19,1976.
Bhatia, R.,: Energy and Rural Development - Some issues, Proceedings of the
symposium on agriculture and energy, (Ed) Lockertz, W., Missouri, June 17-19,
1976.
Lockertz, W., et al: Economics and energy consumption of crop production on
organic and conventional com belt farm proceedings of the symposium on
agriculture and energy, (Ed) Lockertz, Missouri, June 17-19,1976. .
Dairying in India (1981), The 17th Dairy industry conference, Ahmedabad,
February 19-211981.
Reddy A.K.N.,: Technological alternatives and Indian energy crisis, Economic
■ and Political Weekly, 12 (33) 1977.
Exotic cross breeding of cattle in India. Report of expert committee, Akhil Bharat
Krishi Goseva Sangh, Bharatiya Vidya Bhavan, Bombay 1981.
Report of the National Commission on agriculture 1976
Bajaj, J.K.: Green Revolution - a historical perspective
Barkas J.: Vegetable Passion - a history vegetarian state of mind
Dharampal, G.: Productivity of Indian agriculture in historical perspective PPST
Bulletin 19, June 1990
Gaur, A.C. Neelakantan, S. Sargam, K.S.: Organic Manures, ICAR, New Delhi
1987
34
Report and recommendations on organic farming, prepared by VSDA study
team on organic farming, VSDA, July 1980.
Kenneth R Sheets: Nature Versus Nurture on the Farm: A New Study Challenges
the Efficacy of Fertilizers and Pesticides (U S News and World Report Sept. 18,
1989)
Keith Schneider: Big Farm Companies Try Hand at Organic Methods New York
Times May 28,1989.
Mr. I<jsan Mehta is indebted to authors of various publications enumerated in
the References above as well as to Dr. H.S. Shanker, Anjani Mehta and Nancy
Menezes for help extended to him in preparation of this Paper.
35
Problem of Present Health Systems
and Alternatives
Dr. Shiridi Prasad Tekur
Health Systems: History & Development
Vedic Periods to Colonial Phase:
Records of Health writings and Health care in India date back to over
5000 years. Some significant aspects of these are:
1.
The contents and technology of sanitation in the Indus Valley (3000
B.C.)
2.
The evolving of formalized health care systems like Ayurveda,
Yoga, Siddha, Unani. etc.
3.
The concepts and practice of 'vaccination' and plastic surgery (600
4.
The development of Social Medicine and Hospitals for humans and
animals during the Ashoka/Maurya Phase (279-236 B.C.)
EACH CULTURE HAS CATERED TO ITS LIFE-STYLE AND
PATTERNS OF ILLNESS WITH AN INDIGENOUS RESPONSE,
WITH A FEW EVOLVING INTO FORMALIZED SYSTEMS.
Eg. Ayurveda / Siddha I Unani
Colonial Phase
In the 16th century, the Portuguese first introduced Western
Medicine into Goa. The British colonial phase saw its spread and
adoption all over the country. It was aimed at serving the rulers and the
elite of the developing towns and cities.
The rural areas were generally neglected and continued dependence
on indigenous systems. The positive aspects were, because of the Public
Health Revolution in Europe during mid-nineteenth century affecting
the process in India. They include
Public Health concepts in tackling epidemics and other
forms of disease prevention.
36
— Focus on women and children by the Missionary sector,
and
— Training of local people as health professionals, after
initial hesitation.
Bhore Committee I Sokhey Report
The Health and Development Committee during 1943-46 drew up a
comprehensive blue-print for Health Services for India. The Sohkey
report of the Indian National Congress was a fore-runner to the new
vision of Health / Health care in India.
Some highlights of the Bhore Committee recommendations were
— Health should be an integral part of socio-economic
development
— Adequate and Free Health care for all.
— Reach out to vast rural population and correct rural-urban
imbalance.
— Emphasis on prevention, promotion and education.
In retrospect some flaws in this expert prescription were:
— unrealistic targets
— vague budget allocations and distribution
— complete by-pass of the indigenous systems
— abolishing of licentiate doctors training.
THE BHORE REPORT BUILT THE FRAMEWORK AND
REMAINED THE INSPIRATION FOR MUCH OF THE
POST-INDEPENDENT HEALTH PLANNING IN INDIA.
Post-independent India
The Constitution of India adopted in 1950 clearly recognises the
Government's responsibility forthe health of all people.
This commitment led to the evolution of a large number of health
Programs. They include
— The means to develop the above in terms of Research,
Training, Technology development institutions.
— Establishment of PHC's (Primary Health Centres)since
37
1952 for every one lakh population (now 30,000)
These are the mainstay of Health Services.
— Clear emphasis on population control since mid 1960's
— Launching of sanitation and drinking water supply
programs from the fifth five year plan.
— Launching of Integrated Child Development Services
(ICDS) program for pregnant and lactating mothers and
pre-school children in 1975.
— Launching of a package of minimum needs programs
from early 1980's.
— Launching of the Multipurpose workers scheme in 1971
and Community Health Guide Scheme in 1977.
Constitutional Pledges
The state shall regard the raising of the level of nutrition and standard
of living of its people and the improvement of Public Health as among
its primary duties.
It shall ensure
*
that the health and strength of workers, men and women,
and the tender age of children are not abused
*
that children are given opportunities and facilities to
develop in a healthy manner
It shall make
Provisions for securingjust and human conditions of work
and maternity relief
for public assistance in cases of unemployment, old age,
sickness and disablement and in other cases of
underserved want.
—Constitution of India.
Achievements and Failures
A study group of ICMR and ICSSR in 1984 listed the following as
achievements:
— Life expectancy doubled
38
— Health care services expanded
— Human power training centres increased
— Small-pox eradicated
— Plague, Cholera and Malaria controlled
— MCH and Immunization programs increased
— Largest Family Planning program in the World:
Failures
— Health not integrated with Development
— Little dent on Malnutrition and Environmental Sanitation
— Morbidity patterns not materially changed
— Health Education neglected
— TB, Leprosy, Filaria yet to be controlled
— Infant anti material mortality rates still very high
— Population stabilization - a long way to go.
Overall
1.
The model of health care was out-dated and counter-productive
beneficial to the rich and well to do upper and middle classes.
2.
Health was a low priority national investment.
Many other expert committee reports and policy statements of the
seventies began to make critical observations about the inadequacies of
the health care model and exhorted all concerned to search for more
relevant alternatives and approaches.
India was a signatory to the Alma Ata declaration in 1978 where
member countries of the WHO agreed on the Primary Health Care
Strategy.
— which sees people as active partners.
— is most suited to answer their needs and
— can provide the basis for Health for All.
The National Health Policy of 1981 takes into account all of our
country's health needs and lays down guidelines to meet them.
39
The 1CMRIICSSR report is after all these!
The Situation Today
1.
There is dramatic decline in death rates, though skewed in favour
of the urban people.
2.
A status of health comparable to the best in the world in some states,
while many are lumped with the worst in the world.
3.
The female still dies more frequency in childhood and the child
bearing ages.
4.
The sharp differences cited above directly linked with the
percentage of people living below the poverty line in both rural and
urban areas.
5.
A continuing mortality due to communicable diseases like TB,
Malaria, Filaria, Diarrheal diseases, etc., and an alarming addition
to the list are Japanese encephalitis, Kala-azar, AIDS, Cancer and
the latest being plague.
Despite a quantitative increase in the health care facilities, studies on
the utilisation of these services reported by various agencies reveal that
1.
Only 6.3% deliveries are institutional, and only 18% births are
attended by trained personnel.
2.
Only 31% of the population utilizes the PHC services, though 90%
are aware of them. The reasons being— 65% because services are poor.
55% complain of distance
3.
There has been an incredible growth in the private sector. About
70 /«of doctors work in this sector - mainly in urban areas.
4.
The Voluntary Sector (roughly 7,000 organisations) are working in
health. They started with hospitals and institutionalised services
and have pioneered many new approaches discussed later in
Community Health. They are small in size and are involved in
g up critical gaps'in health care depending on local needs.
Problems
..V* ma? problems
summarised as
a.
Present health care systems can be
J
Over-professionalization and mystification
40
b.
Lack of flexibility to changing local needs
c.
Inadequate and Ineffective decentralization
d.
Passive participation of states in centrally sponsored 'National'
programs.
e.
A lack of faith in the system from people and hence minim.il
participation.
f.
Inadequate Health Education.
These need to be understood in the context of the Indian situation.
where
a.
Diseases of poverty co-exist with those of affluence (the latter
corners all resources)
b.
The urban of Healthcare is considered the exclusive responsibility
of Health Care systems.
c.
Yet, the production and availability of drugs is determined by the
Ministry of Industries and Chemicals. We do not have a rational
drug policy which enables production to meet needs.
d.
There is an exclusive dependence on the Western Systems / models
of Health Care.
e.
The declining budget for health care is accepted due to other
reasons / imperatives.
Alternative
What are the alternatives in such a situation? Since early 1970's, many
voluntary organisations have been successful in meeting local needs in
various ways. Planners have been looking for "models" which can be
up-scaled countrywide, and find that it cannot be such a thing as a
'model'. Yet underlying principles could be utilised.
A gradual recognition of the need for a social model of health has
been the learning from numerous grass-roots efforts.
The paradigm shift needed from 'Medical' to the 'Social' model of
health is enumerated below.
41
The Paradigm Shift
To
From
MEDICAL MODEL
SOCIAL MODEL
Individual..........
Community
Disease
Health
Providing
Enabling
Drugs / Technology............
Knowledge / Social processes
Professional Control..........
Demystification
A broad definition of Community Health emerging from this is:
"Community Health is a process of enabling people to exercise
collectively their responsibility to their own health and demand health
as their right. It involves the increasing of the individual, family and
community autonomy over health and over organisations, means,
opportunities, knowledge, skills and supportive structures that make
health possible.
The Technological / Managerial components of the new paradigtn
include
a.
Integration of Health with development
b.
Education for health
c.
Community Organisation and participation
d.
Community support of finance I resources
e.
Appropriate technology for health
f.
Community I Village Health Workers
g-
Indigenous / Traditional Systems of Health Care to be included-
The Cntical issues / values of the new paradigm include
a.
Community building efforts
b.
Social analysis and conflict management
c.
Individual / Community autonomy
42
|
The Paradigm Shift
To
From
MEDICAL MODEL
SOCIAL MODEL
Individual
Community
Disease
Health
Providing
Enabling
Drugs / Technology
Knowledge / Social processes
Professional.Control
Demystification
A broad definition of Community Health emerging from this is:
"Community Health is a process of enabling people to exercise
collectively their responsibility to their own health and demand health
as their right. It involves the increasing of the individual, family and
community autonomy over health and over organisations, means,
opportunities, knowledge, skills and supportive structures that make
health possible.
The Technological / Managerial components of the new paradigm
include
a.
Integration of Health with development
b.
Education for health
c.
Community Organisation and participation
d.
Community support of finance / resources
e.
Appropriate technology for health
f.
Community / Village Health Workers
g.
Indigenous / Traditional Systems of Health Care to be included.
The Critical issues / values of the new paradigm include
a.
Community building efforts
b.
Social analysis and conflict management
c.
Individual / Community autonomy
42
d.
Participatory / team decision making
e.
Demystification and skill transfer
f.
Medical Pluralism
g.
Accountability / Socio-medical audit.
These involve, apart from the above, confronting with realities, the
medicalized health system to become
— more poor-people oriented
— more community oriented
— more socio-epidemiological oriented
— more democratic, and
— more accountable.
As Dr. D. Banerji postulates, the development of health services in a
country is on three-tiers, starting with
a.
a socio-cultural process
b.
a political process
c.
a technological and managerial
epidemiological perspective.
process
with
a
sodo-
There is a lag between the phases (a) to (b) and (b) to (c). The task is
to narrow if not totally eliminate lags that exist within the three tiers.
Readymade solutions are not available, and the health services need to
be built as we leam.
References
1-
In search of a diagnosis, m.f.c., 1977.
2.
Health for all - an alternative strategy, ICSSR & ICMR, 1981.
3-
Health Care in India, George Joseph et. al., 1983.
3-
The role of Medicine, Thomas Me. Keown, 1979.
Under the lens - Health and Medicine, 1986.
43
Energy Crisis
It is obvious that at the present rate of extraction of Oil (28 in T/year),
our oil reserve will not last even 20 years. With the proliferation of
personal transport, the annual consumption of oil will increase rapidly.
The power crisis and the possible hike in power tariff are likely to lead
to increasing diesel-power generation in industries. This will mean
larger oil consumption which our oil reserve can hardly meet.
Indian coal although fairly large in quantity, is of poor quality (40%
ash) and with increasing concern for environmental pollution the
utilization of coal will be restricted to some extent.
The shortfalls in electrical power/energy last year are as below:
Energy generated
325 billion units
Plant load factor
54%
Shortfalls in supply
Overall
io%
Peak
20%.
The expected economic growth rate of 5°6% will place further
demand on power generation as will be shown later.
Further Demand Growth
Energy Options for the 21st Century
Can the traditional growth pattern be sustained?
1•
A low growth scenario
a.
A 3-3.5% Economic growth rate.
b.
Large population growth
c.
Increasing urbanization
Energy Scene
a.
b.
will be depleted^'?5 316 nOt discovered, our present oil re5®.r^g
spent in importing oil”0^ °f °Uf f°feign Gxchan8e earning W‘
46
c.
Power crisis will continue since power projects cannot be funded.
Industrial recession may alleviate power crisis.
A medium growth scenario:
2.
a.
A 5-6% growth rate
b.
Population growth moderate
c.
Controlled urbanization. Business as usual.
Energy Scene
a. Non-commercial energy use is reduced.
b. Oil
c. Coal
5.5% GDP
122 mT
Year 2004-05
6.0% GDP
133 mT
-do-
5.5% GDP
628 mT
-do-
6.0% GDP
713 mT
' -do-
Power crisis continues unless Hydro Power is augmented and T and
D losses reduced. Unless transportation is rationalized with emphasis
on PUBLICTRANSPORTATION; shift to good transport by railway, oil
situation will possibly lead to a crisis.
Planning Commission Estimate of Installed capacity for POWER in
1999-2000
a. 55% GDP-167 GW
b.
6.0% GDP -177 GW
Estimated Cost Per
a. 320,000 Crores
b. 350,000 Crores
3-
High Growth
a. The growth rate is 7% and above
b> Population growth limited
c Urbanization also limited
47
Energy Scene
a. Nonconventionai Energy use is sharply reduced.
160 mT (2004-05)
b. Oil for 7% GDP growth rate
c.
Coal for 7% GDP growth rate
863 mT (2004-05)
Planning Commission Estimate of Installed Capacity for POWER in
1999-2000:
■ 7% GDP rate
199 GW
Estimated cost: Rs. 410,000 crores
EVEN FOR SUSTAINING MEDIUM GROWTH RATE WE NEED
TO INVEST ATLEAST $100 BILLION IN THE POWER SECTOR
ALONE (at present cost) DURING THE NEXT 5 YEARS.
None of the three scenarios seem sustainable. It is imperative that we
look for an affordable and Eco-friendly solution to our Energy problem.
The Eighth plan funds allocation of 1% for nonconventionai energy
sources seem grossly inadequate, although it is an improvement on the
7th plan allocation of 0.3%.
Energy end Use
Using Electricity for heating water is uneconomical and highly
inefficient. Electricity, on the other hand, is the appropriate form or
Energy for LIGHTING.
If SOLAR HEATERS are used for water heating, considerable electric
power installation and electrical energy consumption can be avoided.
Since the installation of 1 kw generation costs:
Rs. 40,000 (Thermal, Coal based)
Rs. 50,000 (Nuclear)
Rs. 30,000 (Hydro)
The Government spends about Rs. 60,000 to enable you to install a
1.5 kw Geyser for Water heating.
You spend nearly Rs. 90/- every month for using it for an hour
day. f the SEB (State Electricity Board) installed a SOLAR HEATER^
you for Rs. 20,000 and charged you Rs. 100/- every month, it would
beneficial for all.
7
48
Pollution
For an installed electrical capacity of 1000 MW the coal requirement
is 3.8 million tonnes per year.
This amount of Coal will produce:
7 mT of Carbondioxide
1.5 mT of Ash
45,000 T of Oxides of Sulphur
20,000 T of Oxides of Nitrogen
Alternative Energy Sources
One hears a great deal these days about Energy conservation and
alternative energy resources. The resources shown are significant. The
achievements so far are very limited. The table below indicates the
projections and the achievements.
Non-conventional Energy Sources
Achievements
Estimated Potential
Power Generation:
Wind Power
20,000 MW
Wind farms
54 MW
Mini-micro Hyde
15,000 MW
Mini-micro hydel
94 MW
17,000 MW
Biomass
Biomass
Gasifier
Cogeneration
<10MW
6 MW
Solar Energy
(annual)
5x l^kWh
Photovoltaic power 400 MW
Biogas Plants
12 million
Wind Pumps
Improved Chullas
120 million
Photovoltaic pumps <800
49
3000 no.
Energy Conservation
1.
2.
3.
4.
Reduce T & D loss
Improve efficiency of Motors
Improve efficiency of various Industries
Encourage public transport
Conclusion
i.
Large amount of funds should be invested by the Government for
R & D in renewable energy resources. Scientists, Engineers and
Social workers have to work together to see how decentralized
energy resources can be made efficient and self-sustaining.
ii.
Reduction of Transmission and Distribution losses which are
inordinately high (25%) must be made mand...ory and computers
used extensively so that loss minimization can be earned out
cheaply.
iii.
Out of 84,000 MW of hydroelectric power identified in the country
only 21,000 MW has been harnessed so far. Hydroelectric power,
large and small should be exploited to the fullest extent.
iv.
Demand-side management of Electric power/Energy has to taken
up in earnest and various incentive and disincentive schemes have
to be developed so that peak demand of electricity is reduced and
energy demand may be reduced by improving the efficiency of
drives.
v.
Public Transport has to be improved and private transport
discouraged. Goods transport beyond a certain distance should be
carried out by the Railways and there should be strong
disincentives for long distance transport of goods using trucks.
vi.
The management of State Electricity Boards should be autonomous
organisations and not controlled by State Governments.
vii. Except for Bhagyajyothi schemes in which one 40 bulb is provided
to the homes of the poor in rural areas for a flat charge of Rs. 5/'
per month, unmetered electricity must not be provided to the
agricultural sector as is done now in some states and in case the
Government decides to subsidize electricity to the agricultural
sector, it has to pay the SEBs the amount of subsidy.
viii. Finally and most important is the Government should develop a
suitable energy policy for the country.
50
Seminar Statement
We, the participants of the National Seminar on Alternative and
Sustainable development organised by ECC from 11th to 15th October,
1994 at Bangalore shared among ourselves thoughts and experiences in
the search for alternative development. Modem development which is
mechanistic, consumerist and materialistic has to be countered by new
eco-friendly appropriate technology which must be participatory and
inclusive. It is asserted that we cannot be masters of nature and we
should use our resources in a prudent, frugal and humble manner. It is
also acknowledged that the proponents of this new alternative should
also alter their life style and as far as possible detach themselves from
consumerist cul ture.
Bio-technology causes immense problems, apart from the moral
questions. It is another means to transfer the rich biodiversity resources
of the South to the North. Thus the need for conserving our traditional
seed varieties with peoples participation was emphasised.
We must expeditiously turn towards organic and natural farming
which is proved sustainable. It endeavours to tackle many serious
problems in food sector including high energy costs, soil contamination,
soil erosion, loss of productivity, depletion of fossil sources, low farm
income and risk to human farm habitats. We greet all the bold
experiments in this area. The slate should be a subsidiser to those who
are in organic farming.
The race for the construction of big dams should stop. The SSP is
going to displace one million people and submerge 39,134 hectare land.
The Pooyamkutty will submerge the rich forest wealth in Idukki district
of Kerala for a meagre 750 MW electricity. We ask for an entire review
of these projects.
In the energy sector 20% of the total population consume 80% of the
power produced. Our energy needs must clearly by related to the
sustainable path of development we aspire for. There should be a
balanced mix of medium and mini projects with peoples initiative. It is
shocking to find that only one percent of the budget of the power sector
in the eighth plan is allocated to the Non-Conventional energy while
MNCs are granted even Counterguarantees in conventional energy
sector buying power.
In the health area, although 70% of our population live in villages
78% of our doctors work in urban areas. The prese
of health
£)£V loo
AND
4
.
care is outdated and counter productive and beneficial only to the rich.
So there must be a paradigm shift from individual to community, from
disease to health, from'providing to enabling, from professional control
to demystification, (from not only relaying an allopathic but developing
a'comprehensive health system).
The present day education is regimented and memory oriented. It
must lead us to new understandings. It should enable us to question all
kinds of fundamentals in our search for a new order.
Thus technology with all its facets has to be subjected to a proper
analysis and critique. The modem technology is reductionist and life in
its totality is ignored. The wholeness or the holistic perspective has to be
restored. To rediscover it we may need a new spirituality, a spirituality
that encompasses nature and the whole of nature.
(The statement, which was presented in the plenary session of the
seminar on 15.10.94 by Prof. Varghese George was unanimously
accepted by the participants).
52
Seminar Report
The national seminar on alternative and sustainable development was
held at ECC from 11 th to 15th October 1994.
Objectives
The national objectives of the seminar were three-fold
1.
To initiate an in-depth analysis of the present model of
development which is unsustainable and the alternative models of
development which are in harmony with nature.
2.
To bring together different small groups and individuals who are
already experimenting with alternative models in small ways and
to provide them an opportunity to share their experiences.
3.
To contribute to a national networking of small groups and
individuals who are already in this field.
Inauguration
The inaugural session of the seminar began at 10.30 a.m. on the 11th
of October 1994 in the Conference Hall. Dr. Partap C. Aggarwal, visiting
Professor of Colgate University, Hamilton, New York inaugurated tire
seminar and delivered the keynote address on the topic. 'An alternative
vision of Development'. In his address he analysed the present model,
pointed out the alternative and stressed the need to return to the 'garden
of Eden'. Mr. J.E. David, Consultant, WWF (India) DCNR, presided over
the meeting. In his presidential address he requested the delegates to
think about the question - at whose cost the people of 'developed
countries are living, instead of talking about the living standards in the
developed world. Dr. Mithra G. Augustine, Director, ECC introduced
the Centre to the delegates. Mr. George Cheriyan, Asst. Director, ECC
introduced the seminar theme and welcomed the guests and delegates.
Ms. Rajalakshmi proposed the vote of thanks.
Paper presen tations
In the following sessions Mr. K.V. Surendranath (Some thoughts on
alternative development), Dr. Vanaja Ramprasad (Development crisis,
environmental degradation and alternatives), Mr. Kisan Goculdas
Mehta (Problems of present agri-technology sustainable agriculture),
Mr. Narayana Reddy (Organic farming), Dr. (Mrs) Jyothi Ananthu
(Wholistic and natural way of living and thinking), Mr. T.S. Ananthu
(Technology and Ecology), Dr. G.M. Oza (Environmental aspects of
development projects with special reference to Narmada Valley), Prof.
D.P. Sengupta (Present crisis of energy and alternatives), Dr. Shiridi
53
Prasad (Problems of present health systems and alternatives) and Ms.
Sophia Ten Broeck (Sustainable development and alternative education)
presented their papers. There were discussions and video shows on the
theme presentations.
Field visit and Exposure trip
The participants visited a nearby organic farm on 12th October and
Navadarshanam - an alternative development centre on the 13th.
Participants
27 delegates from 7 states, including 2 special invitees from Germany
and Holland, participated in the seminar.
Resource Materials Exhibition
An exhibition of relevant resource materials on alternatives was
arranged at the conference venue with the help of CESDI (Centre for
Environment and Sustainable Development India). Alter Media, World
Wide Fund (India), and CEE (Centre for Environment Education) also
exhibited their books and materials.
Seminar Statement
In the plenary session Prof. Varghese George presented a draft
statement on the seminar. After discussion and amendments,
participants unanimously adopted the statement. In the statement, the
participants strongly criticized the present model of development which
is mechanistic, consumeristic arid materialistic and stressed the need for
a new eco-friendly appropriate technology that must be participatory
and inclusive. The statement also pointed out the need for a new
spirituality to rediscover the holistic perspective of life.
Evaluation and Valedictory Sessions
The participants evaluated different aspects of the seminar in the
evaluation session. Also they put up their suggestions regarding ECC's
involvement in alternative activities in different fields.
Dr. Mithra G. Augustine delivered the valedictory address. Mr.
George Chenyan proposed the vote of thanks. The seminar came to an
end at 4.30 p.m. on 15th October 1994.
16th October 1994
George Cheriyan
Asst. Director, ECC
(Programme in-charge)
54
Address list of participants and Resource
persons
Participants
1.
Mr. Abraham Kurian, Gangotri Suryanelli P.O. Munnar, Idikki
District, Kerala 685 618.
2.
Col. Abraham Thomas, 337, Wheeler Road, St- Thomas Town,
Bangalore 560 084. Ph. 567005.
3.
Mr. Balachandran V, C/o Punjab National Bank, Statue,
Trivandrum 695 001, Kerala. Ph: 0471 77697.
4.
Mr. Biju K.F., Alter Media, Utility Buildings, Nehru Bazar, Thrissur
680 001, Kerala. Ph: 29179.
5.
Fr. Cherian Thazhamon, St. Paul's Catholic Church, P.O.
Kumbanad (via) Tiruvalla - 689 547, Kerala. PP: 04737 4893.
6.
Mr. Peter Celastine Gomez, Programme for Community,
Organisation PCO Centre, Spencer Junction, Trivandrum 695 103,
Kerala. Ph:0471330408.
7.
Prof. Mrs. Rachel Mathew,Kodumthara House, Eraviperoor P.O.,
Tiruvalla, Kerala. Ph: 047375194.
8.
Mr. Rajan Jacob, Thoppil House, Kuttapuzha P.O., Tiruvalla 695
103, Kerala. Ph: 04736 23628.
9.
Mr. Rajan Mathew, Programme Director (EDTP), KCC Office, 15,
J.P. Nagar, Tiruvalla 689 107, Kerala. Ph: 04736 25327, R- 24635.
10.
Mr. Ranjith Sathyaraj, Anila, Killur Post, D.K. 574 214, Karnataka.
11.
Ms. Sarasu Thomas, 337, Wheeler road, St. Thomas Town,
Bangalore 560 001. Ph: 567 005.
12.
Ms. Sowmya M, 143 Kamala Mansion, Infantry Road, Bangalore
560 001. Ph: 571262.
13.
Sr. Stella, Sangraha No. 40, 1st Block, Apparao Layout,
Yemapalyam Road, Ramamurthi Nagar, Bangalore 560 016.
Ph: 8512165.
14.
Mr. Tarun Kumar Mahapatra, Chairman & Co/ordinator, SETUF
MIG -15 - H.B. Colony, Lewis Road, Bhubaneshwar 751002, Orissa.
Ph: 400871.
15.
Prof. Thomas Abraham C., Director, TPDP, 15/2, New 5, A.K.
Nagar, Annamalai Chettiar Road, Sai Baba Mission P.O.,
Coimbatore 641 Oil, Tamil Nadu.
16.
Prof. Varghese George, Kodumthara House, Eraviperoor P.O.,
Tiruvalla, Kerala. Ph: 04737 5194.
Special Invitees
17.
Mr. Om Prakash Bagaria, A-4, Whitefield Ville, Whitefield,
Bangalore 560 066.
18.
Mrs. Pushpa Bagaria, A-4, Whitefield Ville, Whitefield, Bangalore
560 066.
19.
Mi'. Henk Kok (Holland), C/o A-4 Whitefield Ville, Whitefield,
Bangalore 560 066.
20.
Mr. Reinhold Seide (Germany), C/o Prakruti, 123, Mahatma
Gandhi Road, Opp. Bombay University, Fort, Bombay 400 023.
Resource Persons Cum Full Time Participants
21.
Dr. Partap C. Aggarwal, 51, Sharna Apts., Prendergant Road,
Secunderabad, A.P.
22.
Mr. Kisan Goculdas Mehta, Prakruti, 123, Mahatma Gandhi Road,
Opp. Bombay University, Fort, Bombay 400 023. Ph: R - 022 4149688,
0-274468,274262.
23.
Mr. Surendranath K.V., Mridula Bhavanam, Thirumala,
•Thiruvananthapuram 695 006, Kerala. Ph: 0471 340321.
24.
Mr. J.E. David, Consultant, WWF India, DCNR, Kamala Mansion,
143, Infantry Road, Bangalore 560 001. Ph: 574685
25.
Dr. G.M. Oza, INSONA, Oza Buildings, Salatwada, Baroda -390
001. Ph: 421009,428703.
■
26' 066 PN 8453147U'
WWtefield ViUe' Whitefield, Bangalore 560
27. Dr. (Mrs) Jyothi Ananfhu, A-4, Whitefield Ville, Whitefield,
Bangalore 560 066. Ph: 8453147.
Resource Persons
28.
Dr. Vanaja Ramprasad, 839, 23rd Main, J.P. Nagar, Ilnd Stage,
Bangalore 560 078. Ph: 6635963.
29.
Prof. D.P. Sengupta, Chairman, Dept, of Electrical Engineering,
Indian Institute of Science, Bangalore 560 012. Ph: 3341566,3348444.
30.
Dr. Shiridi Prasad, Community Health Cell, 326, 15h Main, 1st
Block, Koramangala, Bangalore 560 024. Ph: 5531518.
31.
Mr. Narayana Reddy, Farmer, Village Soruhanase, Varathur P.O.
Bangalore 560 087.
32.
Ms.SophiaTenBroeck,ManagingTrustee, East West School, 1,B.P.
Wadia Road, Basavanagudi, Bangalore 560 004. Ph: 624841.
ECC Staff
33.
Dr. Mithra G. Augustine, Director
34.
Mr. George Cheriyan, Asst. Director
About the Contributors
Dr. Partap C. Agganval
Well known environmental activist, former Professor of Cornell
University and visiting Professor of Colgate University, Hamilton,
New York; Ph.D in Anthropology, Specialisation in ethnography.
Mr.K. V. Surendra Nath
Former member of Kerala Legislative Assembly. Political, Social and
environmental activist, Journalist.
Dr. (Mrs) Jyothi Ananthu
One of the trustees of Navadarshanam. Ph.D. in Sociology
Mr. T. S. Ananthu
One of the trustees of Navadarshanam. B. Tech in Elec. Engg.from IIT
Madras and Masters from Stanford University.
Mr. Kisan Goculdas Mehta
Social and Environmental activist. President, Prakruti, Bombay.
Dr. Shiridi Prasad Tekur
Working in association with Community Health Cell, Bangalore.
Specialisation in alternative health systems.
Prof. D.P.Sengupta
Chairman, Dept, of Electrical Engineering, Indian.Institute of Science,
Bangalore.
Acknowledgement
Our sincere thanks to the resource persons who contributed papers in
writing for this publication.
Ecumenical Christian Centre
16th October, 1994
George Cheriyan
Asst. Director.
z
V'
. /
■
/
,
.
•
'
' /
J-
'■saR
,.
z
>
/
z
'
■
Airlines Advertising
> ■
z
,
Rationalism in Crisis
'
' ” / ■/ ' ■
■ '
'i Broken Existence in Exile
i, . \ •'
i
.;
List of ECC Publications'
7
'
-
"'7
■
Towards! Wider Ecumenism
z
About You ind Me (Book of Meditations) y
I
Emerging^Tri.'ndsjn Internationa) Relations
t The First M.A Thoma’s Memorial Lecture
i
•
•
'It
1x
Musings in the Secret I’l^ce
A leap into the Unknown
z
Theology for Our Times
'Traffic lights
'
’\
r-
*
‘ . -^t-fides
/ 1•
1
—
/
J
. ?■
,
/
J
- Media
3611.pdf
Position: 3755 (2 views)