Transcript to the Nordic By Nature Podcast, ON NARRATIVES
Welcome to Nordic By Nature. A podcast on ecology today, inspired by the Norwegian Philosopher Arne Naess, who coined the term Deep Ecology.
In this episode ON NARRATIVES, we hear from four people working to shape more constructive narratives of our relationship to nature in order to increase environmental protection.
First, we hear from Tom Crompton, founder of the Common Cause Foundation in the U.K. whose research into values shows that the dominant narrative of the selfishness of humankind is deeply flawed.
Then, Paul Allen from the Centre of Alternative Technology in Wales presents a positive and attainable vision of the future.
We then hear from Yuan Pan, whose work integrating biodiversity into the Natural Capital Framework at Cambridge University aims to help businesses and policy makers make smarter decisions and start understanding the direct benefits from acting as stewards of the environment and nature’s resources.
Finally, we hear from Rewilding expert Paul Jepson, who is also active in science communication, particularly in the area of nature recovery, science-policy interfaces and public participation. In 2018, Paul published two papers, one with Frans Schepers and Wouter Helmer on putting rewilding principles into practice and a second where he proposed that in Rewilding we are seeing the emergence of a new ‘Recoverable Earth’ environmental narrative. . Paul currently works for the UK-based consultancy Ecosulis Ltd.
Tom Crompton Intro
So, my name’s Tom Crompton. I direct a small not for profit called Common Cause Foundation which works on people’s values, what matters to people, and what shapes what matters to people, and our perception of what matters to our fellow citizens.
As soon as you begin to ask that question of what it is that underpins public appetite for ambitious change, you are led the social psychology of a values, of human motivation.
So, there’s a great deal of data on people’s own values. And there’s very little data on people’s perception of their fellow citizens values.
Tom Crompton from the Common Cause Foundation.
Researching the Impact of Values
We’ve used a standard values questionnaire, the ‘Thoughts Values Survey’
So, we have used that to start to ask people about their own values and then we’ve asked them to think about a typical fellow citizen, to respond about the values that they feel that typical fellow citizen holds to be important
What we find is that with regard to people’s own values, and in line with a great deal of other existing research, we find that people tend to place particular importance on what we call ‘compassionate values’.
So, these are values of friendship and kindness and social justice and equality and honesty and probably also include values of self-direction, values of curiosity and creativity.
So, people hold those values to be very important. And they attach relatively low importance to a set of values which is psychologically stand psychological opposition to those compassionate values. We call them self-interest values, and these include values of concern for finance financial success, or public image or social status.
Around about three quarters of people attach more importance compassionate values than they do to the self-interest ones.
A Fundamental Misunderstanding
So, then when we move on to ask people about what values they feel a typical fellow citizen holds to be important, we find that there’s a widespread misunderstanding that people typically underestimate the importance that a typical fellow citizen places on those compassionate values, and overestimate the importance that they place on the self-interest values.
That doesn’t incidentally seem to be as a result of reporting bias, you might imagine that a participant is perhaps reluctant to acknowledge the importance that they place on those self-interest values, but we are able to control that and that doesn’t seem to be the case. What we find is that the more inaccurate a person’s perception of the typical fellow citizens’ values, the less connected that person is likely to feel to their community, the less likely they are to have participated civically, recently the less likely they are to voted, and the less supportive they are for action on a range of social and environmental issues for example, homelessness or climate change or inequality, and the lower their wellbeing.
The simple truth that actually our typical fellow citizens care more about one another in the wider world than we might imagine, and we project that where we’re successful in conveying a more authentic understanding of what a typical fellow citizen or a typical person holds to be important.
Then we would anticipate that that would help to strengthen a sense of community strength and commitment to civic participation, strength and public support for action on social and environmental issues and strengthen people’s well-being.
Why Do We Think Others Are Materialistic?
I think we’ve perhaps been told for so long that we have essentially atomised self-interested individuals out to kind of optimise our own… And our outcomes… For our own selfish purposes. You know, it’s such a dominant understanding of human nature that lends right to a right to the natural sciences right to the social sciences that we’ve come to believe in.
And of course, it’s something that when we see people interacting with one another in large numbers it’s very often in a commercial environment, the kind of environment that we know tends to do more to cue or pry those more self-interested values.
So, what we’ve begun to do is to ask what kind of organisation might be able to work to convey to people a deeper appreciation of the concern of the importance that most people attach the most compassionate values.
Social Purpose driven Organisations
If an organisation and an organisation sees or identifies a sense of social purpose in deepening the feeling of community and well-being among the audiences that it engages and then I think a wide range of ways in which he can begin to communicate with those audiences in ways which will facilitate that. I think it would be simply part of it could become part of the patina of how an organisation communicates with its stakeholders.
On Greater Manchester
One area in which has been real interest in this work is in the in the city’s resilience teams have a team that is actually working to think about how the people of Greater Manchester respond to disasters. And of course, traditionally that’s work which has tended to focus on the practicalities of disaster or emergency response. But increasingly there’s recognition that the importance of working upstream that actually it’s how, um, it’s how citizens respond in an emergency. It’s the values which come to the fore in the course of those responses which is so important in shaping how, how collectively, a disaster or an emergency is met.
I think there’s also an opportunity to develop. I suppose a sensitivity to seeing where those values are already in action. And then suddenly or gently drawing attention to them. I think you know so often, we don’t recognise those values in action when we encounter them.
I think the important thing to do perhaps is to develop a sensitivity to seeing those values in action, and then creativity and imagination in thinking about how they might be made more salient, and that’s going to be different in every different organisational context.
Misperceptions from media and advertising
If you think if you think about the reverse side of it if you like. The perception, the misperception that most people are driven primarily by self-interested or selfish urges, that something which is implicit in so many of the ways in which we’re communicated at. By such a diverse range of different organisations. It’s not that that’s coordinated in any way. It’s just that it becomes so deeply embedded in our understanding of what it is that motivates one another, that those are the motivations we reach for, and tacitly connect with. In the course of communicating with people.
The question would be, the question that really interests me is and how do you move beyond the situation with people who are finding themselves to a common interest to a common concern, in the ultimate sense by seeing ourselves as human beings, we recognise that there are values of concern for one another in the wider world that are an inherent part of that identity.
Paul and CAT, The Centre for Alternative Technology in Wales.
My name is Paul Allen. I’m an electrical engineer by training. And in 1988, I left Liverpool and came to work at the Centre for Alternative Technology in XXX in XXX quarry, and I’ve worked here now for 30 years doing A whole range of different jobs.
The Centre for Alternative Technology was set up in the early seventies to help rethink the role of technology for society to make technology work better for citizens, but within the limits of the planet. So, we began experiments with a live lab with a real living inside community, looking at how we provide food, how we deal with waste, how we make the lights come on, in different ways, to try and make them more resilient, done in ways that the people living with them better understand them, and to reduce our ecological impact.
Paul Allen from the Centre for Alternative Technology in Wales.
Well back then what was being talked about by the alternative movement was very far from the mainstream thinking. But it was at the cutting edge. And part of it was to have a holistic approach not just to focus on electricity or heat but to think about land use to think about food production to think about composting and waste and how all of those different systems can intersect as well. So that thinking has progressed over 45 nearly 50 years at CAT.
And now increasingly it’s moving into the mainstream, and becoming law, because the mainstream understands the physical limits of the world but also how to build better value better returns for human beings in return for what they’re looking for.
We have to recognise now we are in a climate emergency. We don’t have the option of business as usual for another 15 or 20 years. Now is the time.
So that’s the sort of thing I would suggest that process that needs to go through in all of business and industry almost to light a little candle as the voice of the future generations around the boardroom. Are we really behaving in the way that we need to, to respond to where we actually are in terms of human beings providing for the needs on earth.
Centre for Alternative Technology Machynlleth, Wales, U.K
What is your company’s mind-print?
I think Corporate Social Responsibility means looking at the – not just the footprint of the business but also the ‘mind-print’ of the business. Looking at me the marketing and the advertising and how that affects social values and the idea of associating to be a successful family or to be an attractive male you have to have a big car, is something that really needs to be challenged, and something in the car industry needs to take responsibility for, because people do need personal mobility, because we want to take the kids to see grandmother. But there’s ways of doing that with buying the service, and having a car when you need it, rather than owning one, that can foster reliable cars, that are designed to last longer, where that sort of resilience and longevity actually helps the business model, rather than designing short life cars that are far bigger and heavier than they need to be. But backing up that huge amounts of merchandising and advertising and product placement.
So we need to challenge those norms.
Transport as an example
The Welsh government is supporting people who use transport, public transport, there is a free bus passes the road and on Saturdays and Sundays, to encourage more people to think about public transport.
We’ve also reached a point in terms of data harvesting where anybody in any town or county can put up a map where everybody puts the journey they want to do so that the local transport providers know who needs to travel where and when and what time so we can develop public transport systems that meet the needs of the citizens.
We’re not talking about delivering a utopia. We’re talking about just changing the infrastructure system, so human beings can continue to evolve within a safe platform, for the next two three four five hundred years.
Technology has to work within a plan that works and is driven by and has social license from citizens. We can’t have citizens lifestyle driven by what works for technology and the profit of corporate interest. And that’s the sort of shift in understanding that I think needs to really get out there.
There is an enormous amount of really exciting really good practice happening.
I’d recommend you have a little look at the Ashton award winners’ website. Yeah with some really good videos and fabulous projects that are really happening on the ground now we just need to be like bees and cross fertilise cross pollinate these projects and help other people find them.
Basically, the problem we face is carbon lock-in, how we deliver housing, transport, food, lightbulbs coming on, that has co-evolved with fossil fuels over hundreds of years, well 150 years at least. So, we need to challenge those complex intertwined relationships. One of the most exciting ways that we see that is smart innovative community scale city scale projects.
One example is something like energy local where if you’re running a community hydro you don’t sell your electricity to the grid at 5:00 being in the house next door buys it at 15 even if they’ve got a virtual private wire network set up where people around the community hydro can buy the electricity cheaper and the hydro gets a better price for it and it builds relationships with citizens.
Or another good example might be at municipal level where Nottingham was running a project called Robin Hood energy. And essentially, it’s run by the Council for the people, buy and sell electricity as affordable as possible to bring the price down and citizens of Nottingham That’s an example of doing things for municipal benefits not for profit.
There’s so much good stuff out there and it is beginning to grow. The trick is to cross fertilise it so everybody can find out and access the really good ideas so we’re not all starting from the beginning.
There’s been technological advances in energy storage but there’s also been big advances in restorative agriculture and rethinking how we can revitalise natural systems to increase their carbon capture as well as improving resilience and soil quality.
I think one of the biggest challenges we face in rising to the climate emergency challenge is the people who are thinking about the solutions are quite often in their own individual silos of expertise.
There are so many core benefits in thinking about energy, food, transport, buildings, together in a single scenario. It also means that very, very big systemic changes as well.
We need to think about how we are supporting land use, what we’re using land for, drawing upon our indigenous wisdom of tradition.
Because if we look back at farms in Wales or in Scotland or in England over 30 40 50 100 years we can find fabulous records of how we used to farm with more cereals more crops more oats more turnips more vegetables and we can draw upon the wisdom not to go back in time but to rethink farm use in the 21st century in a way that helps us understand what the land is produced in the past and can produce in the future so that we can begin to produce a more healthy mix of food for better matches what human beings need to eat whilst also restoring soil quantity quality, and thinking about resilience because we live in turbulent times this turbulent climate turns into turbulent political times and having more resilience built into the system and more local connections and stronger skills verses that are more flexible can help give us a better system to pass over to future generations.
A shift in mindset
Well I think it’s very important to look at the history of seeing ourselves as part of nature. We are nature protecting ourselves rather than we are environmentalists protecting something that’s out there called nature that is nothing to do with us.
Nature provides for all of our lives, the oxygen provides food provide everything that we need. We are part of it. We are part of each other. And that shift is seeing interconnection I think is fundamental in helping change the behaviours that we need to see but also making us happier healthier human beings.
And partly I think there’s cultural norms that need to be rethought the idea that peasants work on the land and people who work on the land are poor and people who work in the urban environment are rich successful people, doesn’t really work out. If you look at how people’s happiness is measured people’s happiness is directly related to their connections with nature and the sense of meaning in nature. And then they feel that what they’re actually doing as social and natural worth rather than just churning out money.
Yuan Pan Intro
Hello, everyone. I’m Yuan Pan. And I work with Professor Bhaskar Vira here at the Cambridge Conservation Institute on Natural Capital, particularly incorporating biodiversity into Natural Capital accounts.
Personally, I’m quite a pessimistic person, but when it comes to conservation, thought science, I think we are all quite optimistic. I think most of us are optimistic.
What is Natural Capital?
Natural Capital essentially is an economic term. So Natural Capital is the stock of the world’s natural resources.
The way I see it is a different way of framing the narrative of protecting nature. A story that will hopefully impact with policymakers and businesses. What we’re trying to say is that nature has value towards human society.
And some of that can be economic value, but it can also be other types of body as well. So within this research, we are only focussing on Natural Capital. But of course, I know about human capital and social capital. We’re also concerned with other types of value, like cultural values and kind of the intrinsic value of nature. Nature has value in itself, regardless of whether humans are here or not.
So Natural Capital definitely started out after ecosystem services emerged. So, people tend to use the two terms interchangeably nowadays. So ecosystem services are the benefits that we get from nature. So it’s like a flow of benefits. But Natural Capital is the stock.
And for a lot of businesses, they all doing ecosystem services, valuation or Natural Capital valuation. And I think that’s helping them to highlight that nature is kind of providing a lot of resources for them and they need to keep a resilient, sustainable ecosystem. Otherwise, for all businesses, they have raw materials.
Why take an anthropocentric view?
Stocks will eventually collapse. Basically. I would say essentially the terms are Anthropocentric, so they are human based. Because the definition for both of them is are benefiting human society. But what I have found in my research is that in fact, by using these kind of terms, you’re resonating more with businesses and policy makers, because unfortunately, we do live in a society where most people just concentrate on economic returns. Monetary values and these kinds of terms.
When you talk to businesses, their eyes tend to light up. And the kind of conservation that I did before, a lot businesses, they just tend to shy away from that, I think.
Biodiversity is a very difficult topic within Natural Capital accounting, and my project is trying to incorporate biodiversity in so currently lots of people just ignore biodiversity. And I think part of the reason is even as an ecologist, it’s very hard when I say like, what do you think when I say biodiversity? It can mean a lot of different things, trying to improve the situation with incorporating biodiversity by saying that it does have a lot of value, but the values are hard to measure because it’s the relationships are non-linear and also, they can’t be very easily monetary valued.
Everyone’s hearing this situation about the bees disappearing. And one of the things that people do pick up on when they talk about Natural Capital or ecosystem services is that these are very vital for pollination. But when you look at the research, but we can’t predict what will happen in the future with climate change and with the extreme weather conditions. So, in the future, we might need those other species that currently don’t seem to be performing any functions. But this is the other issue we’ve been talking about that for climate change. There’s, you know, kind of a very specific protection goal like either 1 degree or 2 degrees. And Paul, the reason that I think there’s been more focus on climate change compared to biodiversity protection per say is because climate change is quite easy to conceptualise.
Basically, you have a degree goal that you’re working towards. We can’t we don’t have a very specific protection goal.
So, the first question is how much biodiversity do we need to sustain basic functions and processes that we don’t die as a society? But the second question is how much biodiversity do we want? And that’s not necessarily the same. A lot of people would like a very specific protection goal for biodiversity protection, just like climate change is very difficult to actually arrive a threshold value to say how much is it we actually want to protect?
We have a lot research and we have a lot of data, but perhaps there’s no kind of overarching narrative or kind of story that are linking them all together. I mean, currently there are papers regarding that. We need this kind of overarching objective. I don’t know whether you’ve heard of it. This thing called half earth or nature needs half.
It’s a very kind of bold objective that says that we should set aside half of earth for nature.
Basically, I can see that is good to have kind of an overarching, very easy to understand objective.
I acknowledge the benefits of economic valuation and I have done some projects I’m done. But as an ecologist, I know there’s a lot of things that can’t be valued economically. And one of the things people have been looking into is kind of Functional Traits for like soil, like earthworms, etc. soil organisms or macro invertebrates in the river. I was interested previously in looking at Functional Traits, so people traditionally look at species as an ecologist. So how many species there is an ecosystem. But what people have been finding ecology is that Functional Traits are important to their body size.
Are they decomposing or what kind of specific thing the insect does in decomposition? And the research has been suggesting that we should be more concerned when a whole functional group goes extinct because then the services can’t be provided.
A case study for Nature Protection.
I’ve got a small case study, obviously, in China. So the lake system I worked on in China. It’s the third largest freshwater lake in China. There’s about four or five major cities around the lake. And what happened was there was so much pollution and urbanisation going around the lake that in 2007, people in one city had no access to tap water for about four or five days because there was a blue green algae bloom, basically that the lake constantly has been growing algae bloom. And it was only then I think the government realised that this is a really serious issue because they had to provide bottled water to the community for about four or five days. There was price inflation in the supermarkets and bottled water. And then they had to get people to clean the decomposing algae in the lake as well. So the whole massive event cost them, I think, billions of dollars to actually clean up.
And what some of the scientists later suggested is part of the reason could have been because a lot of the wetlands were reclaimed around the lake and the wetlands were destroyed. And if the wetlands had still remained as a buffer system for taking the pollutants out, then perhaps they wouldn’t have spent so much money trying to mitigate the risk after it happened. So I think with companies as well, they are looking at how do we prevent the risk from happening rather than let it happen. And then it will cost us a lot of money to actually repair the damage that’s been done.
Nature Capitals, Intrinsic Value and Relational Value.
As a researcher I am suggesting there’s multiple forms of value and not just economic value. And I think in terms of changing people’s perspectives or businesses or policy makers, I don’t think necessarily monetary valuation of either Natural Capital ecosystem services is going to do it. I think there has to be like a change in people’s values and opinions like inherent to the media. We’re trying to, I will say, improved a framework of Natural Capital concepts. So Natural Capital essentially, I think the value that’s coming out from there is instrumental value, basically kind of physical values. We can understand like providing water, providing food, etc. But there is also, like I said, with the intrinsic value.
So biodiversity I think has intrinsic value. You know, despite whether we are here or not that it does have a type of value. And lastly, which is this new type of value which is coming up, is called relational values. So how humans relate with nature and kind of how we make decisions about nature, either from kind of a moral or ethical perspective, regardless of whether nature has economic value.
This kind of moral, ethical imperative to protect nature. I think sometimes it does apply to even businesses. So a lot of businesses, they kind of want to have a good image and part of that good image is kind of doing environmental sustainability work. So that’s why I think Natural Capital, an eco-system services colony, is resonating quite heavily with a lot of the business sectors. As a traditional ecologist, I got into this because I love nature, but obviously working in China, I can see that the traditional approach was not working. A lot of businesses, they might not want to deal with biodiversity because even for scientists, it’s quite a complex concept.
Expanding the definition of sustainable business.
We need to work out a way that they need to be aware that biodiversity is important for their sustainable business. Previously, I did work with our local ecological knowledge in China, and the research kind of proved that we had a lot of experts going out to a remote region trying to find an endangered species and we couldn’t find them.
But I interviewed a lot of the ethnic minorities around there and they said, oh, we saw that species like two weeks ago in that river. And they helped me to map out where they’d seen the species. And it helped us to find the species.
Basically, there was a lot of different subject areas and research that needs to be done. That includes not only natural scientists, bills, shows from scientists, economists, accountants, even philosophers, so….
Connectivity to and in Nature
So obviously, you know, as a young ecologist to many years ago, my lecturers, you know, taught about kind of connectivity within the landscape. There is no point in setting aside, you know, national parks or no go zones if there is no connectivity, no corridors between them. This kind of threshold values that they having set for both of us. The I mean, there has been one which is January kind of 11 percent told percent of terrestrial errors should be protected as national parks, but actually the 10, even a 10 or 11 percent one.
It wasn’t based on scientific evidence. It was based on many years ago it in America. They decided that was this on sounded like a good number to protect national parks. And I think the current scientific evidence is showing that, you know, even like eleven percent, which we’re not hitting anyway in some areas is probably not enough.
Have some way that moved onto the half of kind of hypothesis, the kind of idea.
I think urban ecology is also a very important research area and that you can only consider the ones at national parks, but also the fact with urbanisation that people are losing their connectivity to nature. So even if we end up protecting everything in the national parks. But if everything is so urbanised, then children are not you know, they’re not exposed to nature. They’re losing connectivity to nature. They just like playing computer games. And they don’t see the point in protecting nature. I think in the future, it still won’t work.
Yeah, hi, so my name’s Paul Jepson. I’ve been a conservationist all my life.
I’m currently working for a progressive consultancy called Eco Solis and I moved into the enterprise sector just recently, actually after 12 years directing Masters’ courses in the School of Geography at Oxford University.
Prior to that, I was a practitioner working for birdlife in Indonesia and I started my career in urban conservation in Manchester and Shrewsbury in the UK.
Enterprise and conservation.
We now realise that there’s a big role for enterprise in rewilding, landscape restoration. There’s a new area which I’m involved in, which we’re developing, which is working at the intersection of landscape recovery, technology and finance. The configuration of conservation environmentalism does need to change. But if you all work together, you’re more than the sum of the parts.
Really, if we can have change, we need to, you know, increase employment market, if you like. That’s not happening with NGOs, but with technology and actually more distributed organisational types and ways of working. There’s a real opportunity for free enterprise there. We can work for in an entrepreneurial way, for nature, in the environment, in many different sectors.
And for me, the future and the influence comes from informal networks connecting different organisational types in different sectors, working with clients. It’s really looking at code, designing solutions with them, bringing the creative thinking which is encapsulated within rewilding into those conversations.
There’s a number of different ways of thinking about rewilding. I mean, my favourite is that it’s just it’s just a label, a label like maybe the labels hippie or punk or whatever, which signify an unsettling sort of reassessment of where we are, maybe a desire to shape up the future. But rewilding is doing that in terms of how we think about nature conservation, our relationship with the environment and so forth.
So, one way of thinking about it is just that new opportunity for people to engage and shape futures, shape futures of nature, the environment, our engagement with it. This is talking a little bit from a Western European perspective, but a lot of our nature conservation has been focussed on protecting conserving benchmark ecosystems or habitats as particular assemblages of plants, specific types of woodlands or grasslands or so forth. Or it’s been about protecting declining species and so forth.
A lot of it has been focussed on elements, units of nature and particular identities of nature. It’s enabled strong law, clear policy targets, management targets and so forth. I think this particularly long term ecology and the advances in that science, which have been enabled by technology, we’ve come to understand past ecosystems much better and come to understand that across much of the world, including Western Europe, grasslands and large herbivore assemblages or mixed wood pastures were the norm and they supported huge diversity and had great resilience and all of these sort of things.
But actually millennia ago, humans wiped out a lot of the big megafauna or we domesticated it. That actually we’ve been living in a world where we’ve internalised ecological impoverishment, both in our culture and in our institutions and in our conservation policy.
There isn’t one nature. There isn’t a pristine nature that there’s multiple past natures. What would happen if, to the extent we can we reassemble in Europe, the large herbivore assemblies?
So things which have been divided like, you know, we only know cattle and horses in the domestic livestock farming. We still have deer in the wild realm. What happens if we just reassembled them all together? There were some very pioneering experiments of this in the Netherlands.
It was quite extraordinary what is happening when this idea of rewilding is put into play. Amazing kickbacks of a nature rebounds at nature habitats on smaller ecosystems like freshwater ecosystems appearing in places which we never knew them. Species which we thought were rare, suddenly returning in abundance and much more dynamic natures. That’s the sort of scientific conservation identity of rewilding.
Us v European versions
And I suppose when we say, well, what does rewilding mean? It means different things to different people. The term originated in North America and there rewilding was much more tied up with concepts of wilderness and maybe Christianity and bring wolves back and top down trophic cascades in Western Europe.
The version of rewilding which I’m involved in is a very pragmatic version which says actually if we’re recovering and restoring nature, we can’t go backwards. We can only go forward so that the rewilding natures that emerge will be different from anything we’ve ever known before. But they’ll be equally as wonderful as nature before. But if we are shaping nature, we can actually shape those natures to solve current problems.
So there’s a very sort of integrated form of rewilding emerging in continental Europe. For instance, on the Dutch Delta, with climate change, there’s increased rain events, pulses of water coming down these huge rivers. But by taking out some dikes, buying a public cultural land a very pragmatic way, using the silt that brick building to re restore these sort of natural river braiding and channelling, bringing in natural grazing. So bringing in herds of of wild eyed horses, cattle, the introducing beavers, again, recreating those large mammal assemblies in these areas, you’re getting incredible nature. But cities and companies have been benefiting from lower flood management and insurance costs. The construction industry benefited from having a source of bricks. People have benefited from just having great areas where you can go and hang out and have a nice time at weekends. And then there’s tertiary tourism economies building of that. So you get these really lovely, neat systems starting to emerge.
Another example of a nature-based solution with rewilding is pragmatic. European version would be based in Portugal.
The kind of climate change adaptation at the centre of the IBM venture is getting drier. There’s rural the population, which is a loss of traditional herding. This is increasing biomass.
That’s leading to intensity of wildfires, which my goodness, what a problem.
But actually doing rewilding and bringing in natural grazing again, you reduce biomass load, so you induce the intensity of wildfires and then you get you can either use them as natural areas for tourism and sort of wilderness type areas or you could do sort of new pastoralist type economies on it. So that’s what distinguishes us as a species on this planet, is the fact that we have this third reality where a lot of what we do and how we act and how we think is shaped by narratives and stories and language and so forth. And many of these narratives, they, you know, they develop over time, they sediments over time, but they really do shape how we think and how we are, how we move ahead and how we relate to each other, of course.
Across the world we are seeing an increasing amount of wildfire outbreaks fuelled on by global warming, biodiversity collapse and climate unpredictability.
So I think it’s important we develop a narrative of nature and our relationship with environment, which was a really powerful narrative and it’s achieved much. But it actually is a very cautious and protectionist narrative such that we all sort of wanted to put nature out there and separate and fragile, maybe people who colleagues in other sectors, architecture, urban development, industry or whatever, they haven’t really seen nature as a force which we can engage with to shape futures or shape place based futures. It’s almost saying something is a bit less under threat. We need to put it aside or whatever in rewilding.
We’re seeing a different narrative emerging there that that narrative of empowerment. This is where we’re at. We can’t go back. There’s not a lot point in blaming people. Let’s just stop doing something to make things better. And then there’s narrative elements.
They often talk about pioneer action or people getting together and and through this, starting to reassess how we might do things. Values, world-views and bringing people on board and this sort of momentum.
So, much more of an interactive narrative from which emerges stories of of wellness, I suppose so adaptation, a word which comes to my mind, which you heard, is this notion of offsetting. You know, we offset harm, so companies do that. You know, they’re offsetting their carbon footprint. They’re doing biodiversity offsets. And that’s one way to do it, saying, well, OK. You know, we just feel a bit bad about things. So we’ll we’ll try and offset our impact elsewhere. OK, fine. But again, it’s not saying, well, you know what, I don’t want to feel bad for it. I want to be contribute to a vision and I want to be part of change. Many. Know. I think that’s what many people want.
A narrative of recovery
I woke up one morning. It’s a narrative of recovery. Just was in my head at my breakfast, quickly jumped on my bike, was down into the university and got onto the academic search engines and just started pushing narrative of recovery in two web of science and outputs.
This I mean, a massive amount of literature, but these papers are mental health recovery.
The crucial thing which really grappling me in the link between these narratives and the narratives I was hearing in in rewilding or this new environmentalism is rather than pressuring others to act on our behalf, which is part of the classic campaigning thing of environmentalism.
It was really like, you know, you can’t wait for a national health service or the doctors to sort yourself out. Just sooner or later, you’ve got to start taking responsibility for your own health. And that’s the always the epiphany people have.
And then you start engaging, you start acting, you start beginning just getting together and starting to make projects happen and finding that that new way, that wellness, that recovery in it. So it’s really interesting the term rewilding and how is the original ideas were more associated with classic sort of U.S. wilderness ideas. These ideas in Holland started under the term nature development, which was a sort of technocratic policy, and then the term rewilding has been applied to them all.
Now we talk about semantics, the re prefix. It can either, you know, its Latin origins, it can either mean back or again. And that’s really interesting, that difference. So, what we’re finding is that some people immediately see it as going back, you know, going back to a sort of more wilderness fortress conservation way outside, people telling people what to do.
But actually in this European one, it is really using the rivers again. So, we can re-find engagements with nature, connections with nature.
And it’s really interesting when you look at all of the reworks which the European rewilding seems to align with. So you could say that the way we use urban regeneration, regenerating urban areas is nothing like, you know, you don’t go backwards. It’s always going forward. They look quite different. The recovery, in a sense, you recover a song about injury. You might not ever be the same again, but you recover. How do we think about recovering Earth’s systems, of which we are part of it is the big international agreements and policies, but part of it is just as people getting going on things in their areas, in their competencies, in their places and through that getting this sort of bottom up momentum. We are friendly to the natural asset framework.
Nature Capital or Assets?
For me, capital is quite a linear type of thinking, often capitals. We think about capitals and then they can create flows, you know, so whether it be labour money or natural resources can be an input into a production service.
And sometimes it’s a bit divisive as well. And it sort of gives prominence or pre-eminence to economic logics, whereas assets and assets are actually a lot more meaningful.
I think to people. So, example I use is with culture, with human assets, with infrastructural assets, with institutional assets, and that’s what creates a natural asset. And some of those assets are already here. But we can’t think about restoring recovery and creating new natural assets and new natural assets which are part of that place. Building or place, rejuvenation, regeneration, whatever we whatever we want to call it.
You know, one of these nice things about the rewilding logic, it sort of releases you from baselines. You take inspiration from past nations to shape future natures.
You’re not trying to recreate something so that they create space for different groups to come together and to think about what forms of natural asset they may want and where those natural assets may be. I’ll give the example in the Netherlands that they needed new natural assets along their rivers to adapt to climate change or whatever. It might be in other areas that people are looking for new natural assets to have somewhere to go. Dog walking, which is quite popular in the UK or have somewhere to have a wild experience, somewhere which produces food in a more a healthier and more ethical way.
A dream project
I think the dream client is somebody who had or could create some space where you could do something pioneering contained areas where you’re doing something new, where you’re experimenting, just trying out things new. And people can come and talk about them. They can bring in people who are sort of more progressive, change agent can get involved in them.
They can be used as exemplars for adoption in wider society. I’m talking about innovation hubs, the nature.
A dialogue way, a code design way of changing and bringing about new environmental or new natural futures.
Pioneer demonstration, experimental projects approach. I think it’s a good way of yeah, co design. I think that’s the word co-production of Environmental Futures. With outlined a set of rewilding principles, so sort of guiding principles which aren’t prescriptive but very sort of characterise what rewilding is, so the fundamental of restoring ecological dynamics and processes, taking inspirations from past natures to shoot showed the futures working with restored forces of nature.
A strong sense of place
One of the things we do know from, you know, from theory Anderson’s imagined communities is that nature that nature is very good at place branding and given the sense of nature and this sense of territory and sense of community and belonging.
One of the interesting things is that if their novel, the new natures, which we’re creating, which they are, if we’re reassembling our church for and biotic diamonds. So if they’re not protected by nature conservation legislation because they don’t fit with that. So, you know, the more they become these free spaces and actually you can be much more relaxed about what people do in them. And again, this is happening in the Netherlands, where, if you like the most famous site, gather support. People are allowed just to do whatever they want in it. And of course, the interesting thing is because it’s dynamic and wild and this big stuff walking around. Most people tend to keep to the path. You become human again, you know, so like a bit scared. Nobody is telling you what to do. And if you want to go off. I mean, I did this once. If you want to go in and go off off the footpath and go in and get dirty, look for beavers and have a bit of an adventure, you can do it. But there’s very few people who do that.
We’re in an increasingly regulated society. Whatever the merits of it, there’s much more health and safety, we’re told, to look after ourselves as.
All of this, the opportunity just to get out into natural areas in your town where you can just do what you want. Social norms, rules and regulations. I mean, that that sounds to me to be valuable. It is an interesting thing about nature is that once you start helping it recover, it says thanks so fast.
Nature does have a force.
From anxiety to solutions.
In the 1990s, I worked in Indonesia and I set up the BirdLife International Program there, and for the first part I was working out in eastern Indonesia on parrot conservation, so forth. But then actually after I left that job, I started working as a consultants, mostly with the World Bank and a couple of NGO on on the Sumatran frontier.
And it was a pretty hard time in some mice that, well, two or three things were going on. Really? What one is, you know, you go to a forest area and you go six and play later. And the landscape was totally, totally trashed.
And a in almost turn down these roads, the roads and as swampy areas with just the skeletons of trees stood out.
There a bit harrowing, actually, I realise I mean, at the time I was sort of in this professional, I, you know, doing this sort of way, but it was getting to me partly maybe also got to me because I had such magical times in my backpacker days and tropical rainforests just feeling the aesthetic and the sheer beauty of it and the wonder of it.
You know, just feeling that’s been lost and been lost for it’s the frontier.
But then the other thing which really got me was to other things, really. One was the chaos international NGOs working at ministerial level, World Bank.
And this realisation that we had no control over the chaos of the frontier, just out of control. Big NGO sort of dropping off the real active engagement with the ground.
Well, I listened a bit to Radiohead, but I actually listened to okay, computer and sorted out. You should listen to this. And it just became the soundtrack of my life. And anybody who knows the okay computer algorithm will just know sort of wailing crescendos and then these really rock-hard guitar riffs. And it just became the soundtrack of my life. I think it’s going to be honest. I realise that that period I was I moved into a place where teaching the students then started talking back to us, not just me as selectors and say, look, we don’t want to hear all of this.
You know, all the evidence about the decline of nature and biodiversity loss and blah, blah. You know, we know things were in a bad way. We don’t want to be a future where we’re just defending the inevitable. And, you know, these images are smashing M.E. mind. You know, we want theory, ideas and learning so we can shape the future. And then as part of that, I started looking outwards and I found the work going on in the Netherlands and I started taking field trips out there and then came into this. It doesn’t all have to be like the Sumatran frontier.
Even though we may trash things, there is still opportunities for nature to recover and to work on nature recovery.
Tanya: Thank you for listening to this episode of Nordic By Nature, ON NARRATIVES. You can find more info on our guests and a transcript of this podcast on imaginarylife.net/podcast
Nordic by Nature is an Imaginary Life production. The music and sound have been arranged by Diego Losa. You can find Diego on diegolosa.blogspot.com.
Many thanks to our guests. You can find Tom Crompton on commoncausefoundation.org.
Paul Allen is at the Centre for Alternative Technology, on cat.org.uk.
Your can contact Dr. Yuan Pan’s through the Geography department at Cambridge university in the U.K. Her research into Natural Capital was with Professor Bhaskar Vira at The Cambridge conservation initiative. Please see cambridgeconservation.org. or contact the Natural Capital hub for more information into Natural Capital as well as organisation and company toolkits
Paul Jepson is currently Nature Recovery Lead at the consultancy Ecosulis. Their website is Ecosulis.co.uk.
You can contact Ajay Rastogi via foundnature.org where you can read about the Foundation for the Contemplation of Nature. You can also follow the Foundation on Facebook, and on Contemplation of Nature on Instagram.
Please help us by sharing a link to this episode with the hashtag #tracesofnorth and follow us on Instagram @nordicbynaturepodcast. We are also fundraising for a new series of podcasts on panteon.com/nordicbynature.
Reetu Sogani is a women’s rights activist, working on protection, strengthening and enhancing of Cultural and Biological diversity, its integration to address Food and Nutrition Security and building Climate Resilience, with gender and social inclusion perspective, in the remote areas of Himalayas as well as other parts of India. She has dedicated over 20 years of her life, working very closely with women and marginalised groups, using participatory and rights -based perspective on community-centric protection and strengthening of cultural and biological diversity, sustainable livelihoods and transformed gender-based outcomes on ownership and management of natural resources.
In 2013, Reetu addressed the International Women’s Earth and Climate Summit in New York as one of the 100 women global leaders from across the world — because of her work with grass roots communities, building awareness levels and capacities for a stronger foundation of local knowledge systems and practices, across the Middle Himalayan ranges and beyond, whilst supporting local organisations, net-working and lobbying for policy changes on the issue of Food and Nutrition Security, Climate Change and Sustainable Livelihoods, integrating People’s knowledge.
She also works as an advisor expert with various International and National organisations such as IDS (Institute of Development Studies, Sussex),Overseas Development Institute (ODI), CDKN, PAC (Practical Action Consulting) ,International Development Research Centre (IDRC), DFID(Department for International Development, IIED, ACTION AID, Government of India and state governments on these issues.
She has been nominated as a Resource Person with UGC (University Grants Commission- It is a statutory body set up by the Indian Union government responsible for coordination, determination and maintenance of standards of higher education in India)- Human Resource Development Centre, and as a member of the Advisory committee of Women’s studies centre.
In a recent interview with the IIED or International Institute for Environment and Development, Reetu Sogani describes the special bond between women in India and the country’s natural resources – a connection that positions them as key preservers and managers of biodiversity. Despite this, women’s voices often go unheard in policies intended to support biodiversity conservation.
Reetu is also the Honorary Program Director of Chintan International Trust—as well as a development practitioner, researcher and advisor on gender, traditional knowledge, food and nutrition security and climate change in the Middle Himalayan ranges of India.
She has been working in this remote region for the past 15 years, focusing on the issue of people’s rights to their own resources, knowledge systems and protection of cultural and biological diversity. Using a gender-, participatory- and rights-based approach, Sogani works to mainstream knowledge and rights into policies and programs of governance, particularly as they relate to climate change and community food and nutrition security, in close partnership with women and Indigenous communities at the grassroots level
Above: A 20 minute film (forest and seeds) has been made by organisation Fondazione Feltrinelli (2015) on the achievements of women leaders in the regions I have been working with since 2000 on Gender, Natural resource management and food security. It is being shown on various international forums including EXPO ITALY 2015.
Above: The above film from 2015 was made by CDKN, on “Women and Climate Change” It spotlights some of the women groups with whom Reetu has worked with since 2001 on the issue of forestry and sustainable agriculture, and food security. This work has received national recognition and acknowledgement.
Reetu’s work with women’s groups continues to gain local and international press coverage:
My name is Rita Sogani, and I have been living in the in the hills in the State of Uttarakhand in India, for the last 20 years, and have been working very closely with the grassroots community, especially women and that marginalised community on the issue of traditional knowledge systems and practices.
The work primarily is about how to protect and conserve the traditional knowledge systems and practices which exist in the area of agriculture, forest, water, natural resources. How to strengthen the knowledge system, and how to promote the knowledge system as one of the important base of livelihood of people here.
Reetu Sogani with women in the Himalayan foothills.
ON TRADITIONAL KNOWLEDGE
When we talk of traditional knowledge, then what we mean is the knowledge that people have been accumulating, have been experiencing, have been observing, for centuries together, actually.
It’s an oral tradition, you know, which has been handed down the generation, from the one generation to another orally. It’s not documented. It’s not coded.
For example, how to grow or agriculture, in very hilly area which is around 1500 meters or 1500 meters to 1700 meters. The kind of soil that we have here how to use that soil in growing different kind of crops, how to manage the forest sustainably, but at the same time also use it in such a way that we have it for the generations later on.
That knowledge that people have, is something that they have a have heard their parents or grandparents speak about.
In other words, it’s just common sense.
REETU ON GENDER ROLES When I started working the hills in 1998, I had absolutely no idea of what the situation is as far as the local knowledge in the hills is concerned.
I had no idea how it is connected with women and men.
It’s the women actually in the hills who have been very closely connected with the natural resources, be it forest, be it agricultural, be livestock management, be it even health related practices, governed by food items and herbs.
The roles and responsibilities of women are such that they stay in the house, and they carry out all the activities close to the house, you know, which are connected with natural resources. So, agriculture in the hills is not just connected with land, or is not just connected, you know, with growing crops. It’s very closely connected with forest, very closely connected with of course water, very closely connected with livestock.
So, she is the one who is very closely connected with all these sectors, and she is the one who is interacting with them on day to day basis.
She knows what grows where, what leaf should be used if the goat actually has indigestion. Or how the compost is prepared, and how those leaves can be used for the preparation of compost.
So, she is the one who has been interacting with all these ideas, and so she has the knowledge, and she has the skill; first-hand knowledge and first-hand knowledge systems and practices in these sectors.
ROLE OF MEN
Men definitely they are also contributing in agriculture but only in couple of activities. But of course this is a general picture but men mostly prefer to work outside in the villages, or outside, they migrate to the towns or sometimes they migrate to the main towns like Delhi, Bombay and other places, to bring in money.
In fact, the hill economy is also called the money order economy, where the money actually comes in through this money order or through the check, and many people in the hills have also joined the army.
So, it’s the women who has been associated with agriculture and related areas.
One of the research institutions came out with this figure of 98.5 percent, 98.5 percent of the work relating to agriculture is being carried out by women.
Land and forestry management is in the hands of women. Shown here, the women of Majkhali take compost to the fields.
REETU ON WOMENS VIEW OF HEALTH
I ask this question from one of the women as to ‘how do you describe health? The word health’
She gave me such a beautiful and different answer.
She said: The animal that you see is still important for health. The kind of crop that we are growing and the methods we are using. That is also connected to the water that we are using. That is also connected with health, what I’m eating and how I’m eating is also connected with my emotional health.
She said, it’s so difficult to describe because all the things around me, are contributing to health, and the air that I’m breathing in, you know, that is also part of health. The forest is responsible. The trees are responsible.
So, she described health in such an integrated and holistic way. That was my first lesson actually.
I mean, if you asked this question from any doctor or any person in the urban area, he or she would say health is the absence of illness. ‘I don’t have any illness.’ How compartmentalised our approach has become, you know in comparison to how people think.
REETU ON CHANGE
And when it comes to women we have to work at various levels. It’s not just at the grassroots level but we have to work at various policymaking levels. Even the grassroots level is very important there, women are not able to make their voices heard even in the local self-governance bodies.
Because of the kind of roles and responsibilities they have they don’t have time, they’re not supposed to be seen in those decision-making forums and processes, because they believe that they’re not supposed to be here. They’re supposed to be doing their household chores.
So that kind of mindset actually has to change, and gender sensitisation has to come about at all levels. Also, at the household level. It’s not something that is very easy, but it’s happening now.
Last year we had a meeting at the state level, in which we had invited the government officials, of not just our state but of the nearby states also, and there were several organisations, Forest department was also there, Agriculture Department was also there- I was so happy to see Parvati who is a wonderful farmer, extremely knowledgeable, spokesperson of our forest Committee, standing there in front of everybody and telling people ‘we want traditional crops we will grow really traditional crops, we will not use any of the chemical fertilisers that you people from promoting because of these, these and these reasons.
REETU ON WOMEN FARMERS LAND RIGHTS
One of the other issues which I have not mentioned actually right now, but which is very closely connected to the women farmers; they are doing the majority of the work related to farming, they are actually not known as farmers. They’re not recognised legally, administratively and even socially as farmers, simply because they don’t have land in their name.
It’s really sad. It’s very deeply sad and very ironical I would say.
If you take into consideration Nepal, India, and Thailand, not even 17 percent of the total landholdings actually belong to women. And these are the areas where women contribute maximum to the agricultural economy.
There is still such a tough battle going, on because the land does not get inherited by women. But it has very serious implications on her work, on her capabilities, or no capacity building, on his skills.
Because she is not recognised as farmers, it’s only men who are being invited to the workshops by the government, by any other organisation. Women don’t have access to credit. They don’t have access to the government.
The first thing they ask for is to have the land title in your name, and with increasing migration, and reduced access to resources, the condition of the women has actually worsened over the years, I would say.
We have a big network. This is called Mahela dichotomous that is ‘women farmers rights’. And we are doing everything possible to influence the government, to change the land inheritance rules to include women, which will take many, many years because land is a very important source of power.
But at the same time at least I recognise them as cultivators. At least recognise them as cultivators — at least give them the right to be able to access the bank, and access the credit, whenever they want to.… to access the government, the schemes, the government schemes should not be asking only for the land titles but they should be asking the name of the cultivator. I think it’s very much possible.
This is making the life of the woman very difficult and it has made the situation worse actually over the years because with the decision making vested in absent men, it becomes so difficult to make good important decisions at the right time.
Work relating to agriculture continues to be done by women, but without any decision making it becomes difficult for her, you know, to carry it on for her. Pretty frustrating, very frustrating.
EXAMPLE OF ADMINISTRATION FAILURE
One of the women from our area she had gone to the bank and she was just filling up one form. I think she was opening an account and there was this column that said what is your profession?
She wrote farmer, and the bank officials refused to accept it. He said “You are not a farmer, you are a housewife.”
She had the understanding, she had the business, and also some confidence when she was with other women also there. She said: “I’m a farmer, you have to put down my name because I’m the farmer, I’m the one who is tilling the land, I’m the one who is cutting, I’m the one who is weeding, I’m the one who is harvesting, how can you not call me a farmer. I will not delete the word farmer.
I will continue to use the word farmer. He had to accept it. He did accept it! She was only opening a bank account.
The gender sensitisation hasn’t taken place at that level. So that’s why I’m saying administratively she is not recognised as farmers.
She is still considered to be somebody who is carrying out only the household chores. Her unpaid work; be productive, or be reproductive, or be it caring responsibility, is not being recognised, it is not visible is not being acknowledged.
Here, widows get the right to land title, once their husbands pass away, you know. Parvati also mentioned this in that meeting, in the keynote speaker speech. She said “As long as a husband alive, you know, we have no right over land. Only when he dies, when he passes away, only then we are allowed to have the right over land.”
It hit them really hard. Even the rule which is in favour of them in an actual reality they’re not recognised not just legally but also administratively. It’s the structural change you need to bring about. It’s just that it is the system which responsible for this state of affairs. It is connected to globalisation.
REETU ON FILM BY CDKN
The biggest NGO working globally. On climate change. [00:11:23] Climate Development Knowledge Network, made a film on these women who are part of our group, and the title of the film I think is ‘Missing Women in Decision Making’ and these very women video recorded themselves, as to what they’re doing, how they’re doing, how it is connected with climate change, how it is actually helping them mitigate, how it is helping them adapt themselves.
Women with me have gone to Malaysia and in Malaysia they have spoken about these very things, they have shared their experiences their opinion their needs, their priorities, everything.
We have settled myopic way of looking at things, interconnectedness with nature.
This is what interconnectedness is.
I mean it’s not about just interdependence it’s also about cooperation. People are interdependent. But more than interdependence there is this cooperation, amongst these then villages of the micro watershed around these sectors.
View of Mountains from Majkhali Village, The Vrikshalaya Centre.
Traditional knowledge is not just about technique. It’s not just about practices. It’s about a very integrated interconnected interdependent system you know, which runs through people’s cooperation, which again actually is on the decline.
The social cohesion, the value for the simplicity, you know, the value of the equilibrium all these values, they were very, very integral part of our traditional system, or way of life. And all of these values they make people more resilient. Social cohesion was such an important aspect of people’s lives fiscally those were more modern life like for example.
We have a practice in the hills called Palta, P A L T A (spells it out) — which means that people contribute in each’s labour.
People from not just my household, would contribute, but people from the other households in my village, would contribute, as well as from other villages also.
And the same would happen, I would go and contribute, my whole day, the entire day you know. In carrying out that activity. And this would help mostly those people single women. Women whose husbands or who’s the men folks have migrated, but they’re not… they’re not…there. And the elderly couple households.
So social resilience and social cohesion and all these values actually increase people’s resilience. But unfortunately, that kind of agriculture that we are following now makes people very individualistic.
WHAT WE NEED TO DO
I think one of the important things that we have to do is do to have our resources to have belief in our resources, and to strengthen the existing biological diversity, and the cultural diversity, whatever little remains of it.
It’s not that it’s impossible because I worked in certain areas in the hills for the last ten years twelve years and people have changed. I mean they have brought about changes in their food diet, they have brought about changes in their agricultural system. And we are not going to those areas anymore.
The experience that they have already you know, and the awareness that they have is enough actually to last for a very long time. And also, it could get transferred to their children. They’re also growing cash crop, but at the same time they’re also getting finger millet.
They are buying things from the market but at the same time they have their agriculture to fall back on.
ON BIODIVERSE FARMING
Biodiversity based ecological farming, mixed cropping system, done organically– They can also produce much more, not just equivalent to chemical intensive farming. This is one great disbelief that people have, the government have, is that chemical intensive farming can feed the mouths of the increasing population, and organic farming can’t.
This is all wrong actually, and so many studies are there to prove it otherwise. I would not call it organic farming, but biodiversity based, ecological farming. In balance with the nature.
Because organic farming can also promote mono cropping which is happening actually.
Organic farming is just one component of biodiversity based ecological farming. When it comes to chemical intensive farming of course, the adverse impacts are quite well known, and even the government of Uttarakhand and other state governments are not promoting chemical intensive farming anymore, but they are promoting organic farming.
We are talking about biodiversity, also, you know in the farming and the ecological farming
keeping in balance you know with the ecology the surrounding ecology, which is most important.
ON ORGANIC FARMING
Organic farming can also promote mono cropping. Organic farming only talks about cropping system which is minus chemicals, minus synthetic fertilisers and pesticides.
That is one important component of the farming system that we are talking about, but we are also talking about mixed cropping system, which would take care of the health of not just the soil but also of course take care of the health of the livestock and also take care of the health of the human beings, because it will ensure availability and access to food and nutrition at all things of the year.
ON 9 CROPS
We have a practice of growing nine different kinds of crops in one single season during the rainy season. And these different crops are about Grains, Spices, Oil seeds, different pulses, all these nine different kinds of crops would grow in one single field, in one single season and it will get harvested of course at different times of the year but it will ensure availability of some food you know in the household at any time of the year.
Now the studies have also proved that both of us based ecological farming on mixed cropping system done organically will take care of not just the production but also of the health aspect.
We have the studies and we have the data that can prove, you know, that their production can be higher than the production of mono cropping. Done just next to that field.
The amount of nutrition which is coming out of that one acre of land and it’ll be much more in comparison to the mono cropping which is growing this next that the one acre of land in one year it is able to absorb two thousand pounds of carbon in a year. Where are doing mixed cropping organically. In comparison to chemical intensive farming which actually releases 300 pounds of carbon per acre, per year.
Considering the global warming which is taking place, it is very, very important to also come up with ways for mitigation; mitigating strategies are much more important and unfortunately nobody talks about it because it is connected with again you know big corporations.
It is connected again with fertiliser companies and nobody is invested in mitigation right now.
Nobody is talking about agriculture which is a very big contributor of carbon emission but can be a very important strategy to sequestrate the carbon, prevent it from emitting, and also absorb the carbon which is in the atmosphere.
Agriculture done this the mixed cropping done organically is considered to be the only way through which we can do carbon sequestration at a very fast rate.
This is in total contrast to the policies of the government which is talking about monoculture, growing only pine trees in the forest area, and also promoting mono cropping.
I think we have to have a very multi-pronged approach you know, the statistics are also important in certain areas, and case studies are equally important.
Transplanting rice in Majkhali
The village women I had been working with constantly since 2001. They already had been a witness. They had some difficulty to convince the menfolk actually at the household level.
But gradually they interacted with a mentor also and they also started coming to our meetings. We made them interact with few people who have never switched over to chemical intensive farming and make them use their experiences.
We did workshops for them. He showed them video films we showed them many educational documentaries. We took them out on educational trips to some people renowned people who have been working on saving seeds for many, many years. Made them interact with other groups also working on these issues.
We took a walk actually for five days through different parts of Uttarakhand, and they interacted the different communities they exchanged you know their experiences, they heard about their experiences, and gradually they finally got the confidence to do what all of us had been talking about.
They shifted from chemical intensive farming, to gradually organic farming and the mono cropping to mixed cropping. Surrounding villages have also actually turned, after having seen them you know after having heard their experiences, they have also gradually turned organic, and they have also gone back you know to those mixed cropping systems, through their interaction so they have become kind of leaders actually in all the.
The government of Uttarakhand declared itself organic many, many, many, many years ago but it has not created any market where farmers can actually sell it organic produce. That’s a big challenge too. It’s not that they have no idea. It’s not that they have no awareness. They know that that middle person actually the takeaway a major chunk of profit, you know, and the farmers are not able to reach the market.
That struggle is still going on, but at the same time in parallel, there are women’s federations and they are selling them now in the market to different outlets. And do value addition packaging, labelling, everything and then sell in different outlets.
This could be the government outlet as well as some other private outlets.
That is happening and that is adding to their income.
They’re also catering to the urban taste you know by having single malt cake or finger millet biscuits. Over the last two three years their children have started offering this local produce.
The things that they were used to eating from outside.
I think in India we have the civil society is quite strong, and the women’s groups are also very strong.
To self-reliance self-confidence and self-esteem; these are all connected.
So we can’t say that everything in the name of knowledge, which we have inherited, which has come down the generations. is good and very effective. Many of the things that are effective but some of the things are not very effective. Maybe because the situation has changed now, so a good amalgamation, a very balanced amalgamation of local knowledge with the new knowledge also needs to be done from time to time, now, to address people’s emerging needs and requirements.
The most important thing in the amalgamation is: Who is controlling the knowledge? The point of control. It has been a gradual dependence of people on the market. Self-reliance Self Sustenance. Has. Been replaced with total dependence. And that actually has an impact on the self-confidence and self-esteem of people. When we talk of local knowledge. And the replacement of local knowledge. People lose out on this self-confidence the self-esteem and self-reliance.
You should be looking like us it could be an institution it could be a country it could be a civilization, could be a region it could be a section of community it could be market, and a particular section in the market, and it could be an advertising agency who wants you to look like people they are advertising.
We lose identity we lose address we lose the language we lose our food we lose our systems we lose our knowledge we lose their practices and we lose ourselves completely. Lose autonomy, lose autonomy, lose our freedom.
Reetu Sogani would like to thank the women of Chak Dalar and Chama Chopra in the Bheerapani area, in Nainital district. The women in Talla Gehna in Nainital district. And the women in Tola area in Almora district.
A lot has been happening since I met culinary experts Professor Pushpesh Pant and Chef Nishant Choubey at the Tasting India Symposium in Delhi last December 2017. At that time, Chef Nishant was curating food experiences at the elegant aero-city Roseate House.
Soon after, Chef teamed up with the Professor to go full-speed on a mission redefine what Indian cuisine means to the world! A mission inspired by Tasting India’s Indian Food Manifesto. Globally, Indian cuisine suffers from pretty much the same fate as Chinese cuisine. The extraordinary subtlety and diversity of Indian cuisine is often lost in globally standardized dishes. Chicken Tikka Masala might make good business and comforting takeaway food for a Brit like me, but too often this kind of fare just ends up confining the image of Indian cuisine to an inexpensive, greasy afterthought.
The term curry was adopted by the British East India Company, from the Tamil word Kari, meaning sauce. The menus at most Indian restaurants in the UK are usually an extremely simplified version of Mughlai/ Moghul cuisine, which is just one type of north Indian food. That cuisine is again reduced to two or three rich sauces and types of stews. These flavours do not begin to represent Moghul cuisine, let alone the rich heritage of the Indian continent. Dr. Pant calls this phenomenon ‘The curse of curry!” This is not to dismiss all the food of the Indian diaspora, but the world has so much more to experience when it comes to ‘Indian cuisine.’
Chef Nishant and Professor Pushpesh Pant shopping for fresh produce in Delhi.
The Holy Grail: nurturing a nations food heritage.
“There is an urgent need to document the dishes of the Indian continent before they disappear forever,” says the Professor.
Already so much has been forgotten. Even the diversity of ingredients is slowly disappearing as people move away from an agricultural way of life and food is increasingly mass-produced for supermarkets. India’s socio-economic landscape is also taking its toll. In the past, cooks were often servants, and recipes were handed down orally, with subtle variations from household to household, let alone region to region.
Food is the strongest expression of our humanity. In Europe, food is recognised as the guardian of a nation brand’s identity and a main driver of the economy. A huge emphasis has been being placed on protecting, sharing and communicating food heritage in France, Spain, and Italy, for example, so that the plethora of industries connected to food can thrive, both for export and also as attraction.
Food museums are also starting to appear, to try and help to preserve global and local food heritage in archives. Restaurants and chefs, inspired by the likes of El Bulli and Noma, are researching locality to explore the meaning of food for future generations. Food heritage has become synonymous with quality as well as quality of life. The European Union has schemes to protect and distinguish traditional regional specialties, such as the protected designation of origin (PDO), Protected Geographical Indication (PGI), and Traditional Specialties Guaranteed (TSG) certifications.
To consider what is happening to centuries of knowledge and rich culture of war-torn countries such as Iraq and Syria is heart-breaking. The loss is hard to fathom. Food heritage runs so much deeper than the recipes you find in restaurants. It’s in people’s homes and hearts. Food provides the earliest knowledge of locality, interconnectivity and sustainability, that enabled our ancestors to thrive and trade internationally. It includes site-specific knowledge about wildlife, plants and animals and the methods of food production and resources that enabled farming villages to appear. These farming communities were by nature ‘integrated ecovillages’: communities that grew diverse crops and grains, tended to cattle and orchards, made their own crafts and textiles, and supplied local networks of breweries, artisans, markets, hotels and inns.
Food heritage is a dynamic spectrum that gently evolves and changes form over changing geographies and landscapes. But it is a story that is continuous and connects us all and refuses to be contained within national boundaries.
Ladies from the village of Machkali, Uttrakhand, cooking at Vrikshalaya centre. www.foundnature.org
Currently, the Chef and the Professor are curating food experiences for an upcoming festival in Delhi hosted by the Asian Heritage Foundation in association with World Bank. One of the meals curates a selection of dishes that were loved by the great Mahatma Gandhi, to commemorate his 150th Birthday.
The meals that the great Mahatma Gandhi loved.
“It really is time the world learns that there is so much more to Indian food than Mugalia cuisine!” says the Professor! “India is a vast continent with ingredients and dishes and techniques as diverse as the people, cultures and languages from which they originate!”
One of the first pop-up events the Professor and Chef did this year was at the famous Indus restaurant in Bangkok. Indus has been in service since 2006 and making waves with fashionable international crowd since winning its place in the Michelin guide. Indus is one of the few restaurants to introduce quality Indian cusine to the west via fine dining. Inviting the Professor and Chef to curate a menu outside the known Moghul dishes was a statement in itself. A provocation, perhaps, and a gateway invitation to Michelin to go and experience India?
At Indus: Kadala Byas Minu, or Kombdicha motla, representing Mangalore. The fish is marinated with kokum, a plant in the mangosteen family.
Chef Nishant explains: “The concept of our popup menus and events is to make the world aware of the diversity of India’s culinary heritage, whilst encouraging chefs to learn about all these forgotten stories and adapt and innovate with them.”
Chef and Professor curated a meal for Indus which they called: Past, Present and Future; 10 courses inspired by 10 regions. Each course told a special story about the history of the region it represented, and a special ingredient that is at risk of being forgotten. In contrast to the impeccable meal at Mrs. Radha Bhatia’s Roseate Farm last December this meal was not pure vegetarian – but contained seafood, meat and poultry.
Nomads on a mission.
The Chef and Professor continue to travel India researching traditional recipes and ‘lost gems’. They travel to a region, follow locally known food trails looking for local superfoods, they forage in forests and meet food producers and talk to local people about food celebrated in folklore. Most recently, they have focussed on the hill state of Uttarakhand, Himachal Pradesh, as well as Jharkhand, Chhattisgarh and Orissa.
Professor Pushpesh Pant talking to young chefs at Indus, Bangkok.
“We work together like conjoined Siamese Twins!” says the Professor. They have two more members in their core team; Zuber Baigh helps them with archival documentation and media, and Govind Singh Kirola is in charge of the ethno-botanical and cultural anthropological research. The Professor and Chef travel together following the leads of the researchers who support their fieldwork with ongoing research.
“Our dream project is to set up a culinary institute specializing in Indian vegetarian cuisines,” says Chef Nishant.
The Professor concludes. “And for India we wish three things; That there should plenty for everyone to eat, with freedom of choice to eat what one wishes to eat. This is a matter of distribution. We have plenty.
Secondly, food should be healthy and free from all artificial flavors, colorings, preservatives, and synthetic additives of any kind.
And lastly, the food on our plates should be produced with dignity for everyone involved, relating organically to the people and places who produce it.”
Dr. Pushpesh Pant – firstname.lastname@example.org
Chef Nishant- email@example.com
Text by Tanya Kim Grassley
How I first met Chef at the Roseate Hotel, Aerocity: I have never had such a delicious Tarka Daal, and to this day I do not understand what Chef did to elevate such a simple and well-known vegetarian dish! We soon got talking, about food of course.
The inauguration lunch of the Tasting India Symposium in Delhi, last December 2017, was at Roseate Farm; a venture into small-scale organic farming and the ‘heart project’ of Mrs. Radha Bhatia, Chairperson of the Bird Group that owns the family of Roseate hotels. The farm supplies the Roseate hotels in Delhi with organic produce. Tasting India is a platform and symposium founded by the Cultural Curator, Sanjoo Malhotra and Food Writer, Sourish Bhattacharyya.
Sanjoo and Sourish are on a roll, to say the least. Tasting India has the highest ambitions to create a sustainable food culture in India. It is actively connecting all types of stakeholders working within organic food production; from small-scale farming that builds local community resilience, to food distribution such as independent food brands, farmers markets, coops for local crafts and traditions, to experience promoting regional and cultural diversity, such as education, chefs working with seasonality, eco-tourism and environmental sustainability, and last but not least- NGOs working with human ecology, from gender and identity to food sharing.
A happy day for Roseate Hotel’s Chef Nishant Choubey.
The symposium’s launch meal was a tasting menu and journey into Ayurvedic thought, designed by Chef Nishant Choubey, as representative of the produce from the idyllic farm settings.
Renowned food expert Professor Pushpesh Pant explained: “The concept of the meal is from ‘farm to plate’ – in times gone by everyone in India ate like that. Whatever was grown in the kitchen garden came directly to the dinner table. But right now, it’s only the super-rich who seem to be able to eat completely organically grown, pesticide-free, fresh food, grown from a nearby farm, with all the nutrients that rich, clean soil gives.”
Everyone can still eat like this if they keep two things in mind, the professor says.
“Eat seasonally, and eat regionally. Eat what you get locally in that season, buy your produce and then explore your creativity to see what you can do with what is in season.”
The word Ayurveda is Sanskrit, meaning ‘life-knowledge’. It’s a complete system of how to maintain health and balance in life, the philosophy of health at the heart of Jainism, Buddhism and Hinduism, and permeates every aspect of life, not least of all, food.
Simple yet delicious Gobhi Keema Adraki, Cauliflower and minced ginger.
Food is at the centre of life. It is pleasure and it is nutrition. It is culture and identity. In the Ayurveda tradition, food functions to build a healthy metabolism, by moderating foods that can be harmful to the mind or body. When you consider the Ayurveda way of food, you will see an overlap with cultures from all over the world. Food is life, food is medicine. A nutritious and balanced diet can limit diseases stemming from internal inflammation.
The Professor concludes: “You do not have to choose between a healthy life and a pleasurable life; it is part of a healthy, balanced life to enjoy food! Life is meant to be enjoyed, and taking pleasure in life is part of finding balance.”
Ayurveda; 1000-year-old Systems Thinking The Ayurveda approach to food is known as a ‘Sattvic’ diet or ‘yogic’ diet. It is supposed to be a conscious, holistic approach, from producing to consuming, that today we call ‘from farm to table.’ But from farm to table is nothing new- this is the way everyone used to eat and the way some rural communities still support themselves.
The diet itself has an innate awareness of the connectedness to nature and interconnectivity with community upon which we all rely. It places emphasis on nurturing the essential: using seasonal and local foods from your own kitchen garden or village farm. It’s about ethics and knowledge of where the food comes from and where the waste goes.
A Sattvic diet is, therefore, vegetarian, as there is no need to slaughter animals to maintain our health. Cows are an intrinsic part of the organic farm though; the bullocks are used for ploughing, the cows give milk, and both produce natural fertilizer from vegetable scraps. It’s the small-scale organic farming system that fed the whole of India until the 1960’s. It’s a system that could work today, if we value and support the work of our farmers, and create efficient systems and infrastructures that get their produce to market.
The pickles were amazing! To call them mere pickles feels like an injustice.
The Six Tastes of Ayurveda Most of us who have heard about Ayurveda have heard about the three doshas, or three elements called Vata, Pitta and Kapha. When the doshas are in balance, a person can reach optimal health, while imbalance of the doshas provokes disease. Or as the saying goes: ‘You are what you eat.’ What was new to me were the 6 Rasas, or 6 tastes of Ayurveda, that balance the three elements in our bodies. These are Sweet, Sour, Salty, Pungent, Bitter, and Astringent.
A dish with humble origins; Khichra, a beautifully delicate and ‘more-ish’ porridge of lentils, rice and quinoa.
A chef working with Indian cuisine not only needs to know about the flavours of food, that make food pleasurable, but also the medicinal values of those foods and their effect on the body in combination. It’s a fundamental difference between traditional and modern eating habits all over the world. In the past, the person who prepares food is the guardian of our health. Mothers, daughters, sisters, wives.
Chef Nishant Choubey adds: “Today, as we eat out in a variety of places, the responsibility for our health and nutrition has shifted to the individual. More and more, food is designed to be enticing but not nutritional. Food has to be both, or it is empty of meaning.”
On the South of Delhi in Gurgaon is a technical college that has high ambitions to provide a new type of education within service and hospitality. Unlike others, this college has a strong focus on applied knowledge and circular economy within food, from ‘farm to forks and fingers.’
Food cooked and plated by first year students.
The Institute, called Vedatya, is still young but has already achieved so much. I arrived there on a sunny December day with Sanjoo Malhotra, co-founder of the platform and network Tasting India. It was towards the end of Tasting India’s 2017 symposium on food, where Sanjoo and his co-founder Sourish Bhattacharya, had collected some of India’s leading influencers and change-makers. The missing piece at the symposium, until that day, had been education; how to create a new integrated learning model for organic food businesses that would teach theory in a practical and experiential way.
Sanjoo Malhotra, co-founder of Tasting India on the grounds of Vedatya, December 2017.
From star chefs to culinary entrepreneurs.
I didn’t expect to find an organic farm on campus. Sanjay Sharma, Head Chef at Vedatya explains: “For a chef to be able to work effectively and maximize their creativity, they really need to know how food grows; what local ingredients are available, what is the seasonality, how are they grown, and which parts can be used.”
High tech buildings of the Vedatya Institute.
Vedatya currently has 4 acres of farmland, a herb garden, lots of fruit trees; mango, lychee, lemons, oranges, chiku, and papaya. And to complete the full ecosystem of sustainable practices, the institute is going to keep cows on-campus, for both compost and dairy and develop an 100 percent organic fish farm that can also create natural fertilizer. This integrated approach to applied learning allows current students in training, as well as industry professionals, to really value local, organic produce, and explore more sustainable culinary practices.
Vedatya chefs in the farm.
Amit Kapur, Managing Promoter of Vedatya explains: “India’s population is over 1,2 billion, almost 18 percent of the world, and yet we are a nation of mostly male engineers. 90 percent of those engineers are unemployed. We need to change our education system quickly and develop new types of skills. India’s education system is still in silos, and very gendered, and class divided.”
Amit Kapur, Managing Promoter of Vedatya.
Kapur continues: “We really wanted to create something that will last beyond our lifetimes.” Ved means knowledge in Sanskrit, and Aditya means Sun. Vedatya, therefore, is a coined name that sounds like ‘Source of Knowledge.’ Its goal is to become a model for higher education and a hub of interdisciplinary knowledge with industry – where scientists and philosophers can work alongside farmers, gardeners, artists, chefs – and even engineers.
Chef Megha Kohli, Head Chef at the restaurant Lavaash Delhi, holding a class on how cuisines are reborn.
At Vedatya, a chef isn’t just a chef anymore. A culinary student could work anywhere in India’s food business – from being a hotelier or restaurateur, to re-branding and distributing local products to support small scale farmers and communities. Students need to know about locality, seasonality, and heritage – as well as all the soft skills of service design. One of the Vedatya’s alumni, Preet Singh, went back home and became an organic honey producer, selling his brand across India and overseas in Singapore.
Alumni’s organic honey brand is sold across India and overseas.
Another way that Vedatya is promoting applied education is by partnering with different industry players through an industry-academic partnership model that is quite unique in India. Industry partners are potential employers of Vedatya’s graduates, and so they can be an integral part of student’s curriculum that is reviewed every two years. This initiative has led to partnerships with InterContinental Hotels Group (IHG), one of the world’s largest hotel companies, and with Columbia Asia Hospitals, one of Asia’s leading hospital chains, in the healthcare industry, to name but two.
Most of India cooks over traditional wood fire ovens.
Class inequity – a major challenge. “The Institute is in a rural setting, so every year we give 2-3 scholarship to young people from the neighboring local village,” adds Kapur. “Slowly we are getting young people interested in coming here to get an education but it isn’t easy.”
Vedatya has great plans for maximizing its land with organic farming.
India has huge inequalities and a very complex caste system. The villagers come from backgrounds where they have absolutely no exposure at all to rapidly changing urban life. It’s a huge sacrifice for a youngster get an education when they are expected to help their families survive.
“One of our scholarship students wanted to quit after only a few months,” Kapur explained. Eventually he told the director that the reason he wanted to quit was because he is being bullied by his friends about the formal way he is required to be dressed at Vedatya. Even his family teased him for looking like a ‘plucked chicken’ because he was following Vedatya’s dress code to be well-groomed and wear a uniform.
“It sounds funny to us, but he was deeply ashamed. There is a conflict and context that even we don’t understand. We are talking a difference of 20 kilometers. We need to support rural communities and give them a longer perspective. We also need to help these communities survive,” concludes Kapur.
Fresh organic produce grown on site.
When Vedatya and the Tasting India platform talk about food, they mean everything from the production of food, to food on the plate. Vedatya believes that organic food is second nature for India and it has the potential to be the new economic driver for a sustainable future, to getting people into the workplace and tapping into new industries such health tourism. Organic farming has the ability to feed India through new distribution channels, and offer solutions to major challenges, such as how to deal with food surplus, nurture cultural diversity within the vast continent, and create major export crops and produce that can take more than India’s current 1 percent of the growing global organic market.
You don’t have to go to the Himalayas to find yourself – but it might help!
Immersing yourself in natural surroundings brings a huge amount of physical and psychological benefits. But naturalness is much more than a superficial sense of wellbeing. It can bring us to another level of autonomy, where we are freed from all the usual external influences that shape our beliefs and behaviour. It’s about gaining insight into The Human Condition.
View from Majkhali Village. Photo by Dhirendra Bisht.
That kind personal transformation is much easier to attain with hands-on experience, says Ajay Rastogi, Philosopher and Applied Ethics practitioner, and founder of The Foundation for the Contemplation of Nature.
I had the good fortune to meet Ajay at the recent Tasting India Symposium in New Delhi, an event that brought together some of India’s brightest minds within food and sustainability. Like many of his contemporaries there, Ajay had left a successful career to go back to his home region and drive change from within. For Ajay that meant working together with the rural villagers of his homeland at the foothills of the Himalayas, in Uttarakhand.
Ajay welcomes everyone, regardless of race, caste, age, religion, gender, orientation, or education.
The foundation aims to research and develop new models for Resilience through cultural exchange, by connecting villagers with people from the cities and other countries in residential homestays and programs such as yoga and meditation retreats. The Contemplation of Nature is threefold; immersion in nature, mindful meditation, and a hands-on experience of the rural ‘resilient’ life.
Resilience moves far beyond current definitions of sustainability. On a 2-week homestay, you get to take part in everything that rural village life offers. Don’t worry – there is no enforced programme here. You are free to just rest and explore if that’s what you need, but guests usually end up getting quite involved with village life; learning about everything from organic seed banking, to preparing grain harvests, to tending to the village cows, cooking the local Kumaoni cuisine, or celebrating one of the many festivals that happen throughout India.
The Yoga Hall was listed as one of the top ten yoga venues of the world by The Guardian newspaper.
The Vrikshalaya centre is the headquarters and heart of the Foundation. It also offers longer-term residencies for artists and designers who are interested in exploring the principles of resilience as part of their work. Vrikshalaya means ‘Home of the Trees’ in Sanskrit – so outdoor activities such as rock-climbing, water rafting, camping and hiking are all part of nature immersion. The area is stunning, and the centre has been listed as one of ten top yoga venues in the world by the Guardian newspaper.
The aim of the foundation is to get people to experience three basic principles of Resilience that sustain all life; Dignity of Physical Work, Interdependence and Interconnectivity.
Women transplanting of rice accompanied by a Hudikia Ball musician. Photo by Dhirendra Bisht.
The Dignity of Physical Work
There is a long tradition in India of travelling to the Himalayas and rural areas to practice yoga and meditation as a spiritual practice, but not physical work.
Ajay explains: “In India, we have such an inequitable society. The caste system is still deeply ingrained in society and especially in rural life.”
Specific tasks, such as tailoring, traditional music, cleaning and different crafts, are often associated with specific castes. It’s considered servant’s work. And work is very gendered. Traditionally, women prepare the food, work in the fields and take care of the house. A recent survey revealed that women spend more time in the fields farming than men and bullocks combined!
Homestay Mums preparing food.
“We never even imagined the value of cultural exchange with western visitors. Younger westerners, in particular, would challenge outdated ways of thinking about caste and gender,” explained Ajay. “They wanted to know why the village girls were fetching water and taking care of the cows after school, instead of playing cricket with boys.”
Also, the homestay families are from different castes. This was purposefully provocative on Ajay’s part. The foundation hosts communal events for the visitors and their host families, challenging these deeply ingrained practices. Traditionally, lower castes do not eat together with higher castes. They do not attend the same meetings. Lower castes are even given separate plates and cutlery if they go to the house of a higher caste.
For the visitors, the learning curve is clear. Artisanal types of work and growing our own food re-connects our minds and hands. Doing something mindful with our hands together with others is natural and enjoyable.
This especially affected some of the younger visitors from the States, Ajay explained. “Their tears welled up as they realised they hardly ever spent time with their family. Here in the villages, shared activities, whether its farming or preparing millet, or making textiles, is a way to spend quality time with our friends, family and neighbours. It’s fun to create something of value together.”
Traditional farming is organic.
The repetitive actions of simple tasks also have a positive effect on the mind and body. When your mind can reach a level of sustained calmness, your body starts to do miraculous things. It’s called the ‘deep relaxation response’ in psychology. The stress hormone cortisol isn’t frantically released as our bodies aren’t in a fight or flee mode, aggravated by extremes in emotion. Combine this innate calmness with physical movement and you have a recipe for better mental and physical health.
Interdependence Interdependence is about people, reciprocity and solidarity. We are all used to financial transactions; I buy something and I pay for it, I own it. But it’s far smarter and more beneficial for the individual to systemically build a society around shared spaces and shared resources. In the village, not everyone has to take care of their cows every-day. They can share the duties, and reduce the daily work from once a day to once every 30 days.
Celebrating Diwali. Photo by Pete Zhivkov.
Traditionally, when someone dies in India they are cremated on an open funeral pyre. So when someone dies everyone visits the house in mourning to pay their respects and donate some wood. The job of collecting wood for the funeral pyre is taken care of by the community. Community takes care of necessities. It used to be the same with cooking for a wedding. Surplus food and goods are also distributed throughout the community to those in need. Interdependence exists as a fact, so working with it is just common sense.
A host family house in the village.
Interconnectivity The third and final principle of the foundation is Interconnectivity. This is about striving for a harmonious coexistence with nature, as we rely on our environment for all the resources that keep us alive. Ajay’s hope is that people will take the realisation of interconnectivity back with them and apply it to their own lives.
Celebrating Spring. Photo by Jogendra Bisht.
As a modern, connected culture, we need to cultivate an attitude of care and understand where the things that sustain us come from and go to. Our resources are not limitless. Food, water and energy doesn’t just appear, just as clothes and products do not just appear.
Our culture of waste has inherent challenges. All our actions have an impact and an intrinsic cost that someone somewhere must pay. If we keep that connection in mind the impact on our everyday choices can be profound.
The proof of concept is in the eyes of all the people involved; the host families and the visitors. When the guests leave, says Ajay: “Every farewell is always tearful, always connected.”
Words by Tanya Kim Grassley. Published in The Forumist, March 2018.