2nd PUC Everything i need to know i learned in the forest English Notes Question Answer

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EVERYTHING I NEED TO KNOW I LEARNED IN THE FOREST

Vandana Shiva

Comprehension I (‘TEXT BOOK)

1. Trace the childhood experiences that shaped the author’s interest in ecology.

Vandana Shiva’s father was a conservator of forests in the Himalayan region. This implies that she lived and was brought up in forest surroundings. Hence, she declares that whatever she knows about ecology was learned from the Himalayan forests and eco-systems. Her mother was a farmer and she used to compose songs and poems about trees, forests and India’s forest civilizations. Thus, her parents and their profession undoubtedly shaped the author’s interest in ecology.

2. How does the scarcity of water, fodder and fuel affect women?

The ruthless cutting down of trees results in floods, landslides, scarcity of water, fodder for cattle and fuel. This affects the womenfolk in particular because they have to walk long distances for collecting water and firewood which is quite burdensome.

3. What features of the ‘Chipko’ movement does the author highlight?

Vandana Shiva highlights three important aspects of the Chipko movement. First, it was a non-violent response to the large-scale deforestation that was taking place in the Himalayan region. Secondly, it was the peasant women who had come out in defence of the forests. Thirdly, these women knew the real value of forests and were convinced of the effects of deforestation on their life.

4. The real value of the forest for women was

Ans : (b, c) – source of basic needs/springs and streams.

5. List the activities that Vandana undertook after her involvement with the ‘Chipko’ movement .

Soon after becoming a volunteer for the Chipko movement, Vandana Shiva spent every vacation doing padyatras documenting the deforestation and the work of the forest activists.

6. The conservation of biodiversity in agriculture leads to

Ans : (c) more quality food and higher nutrition.

7. Why is it important to change the fossil fuel and chemical-based monoculture?

It is important to change the fossil fuel and chemical-hased monoculture because it impoverishes nature and culture.

8. What prompted the IN to initiate a discussion on the rights of Mother Earth?

OR

Name one of the foctors that prompted the UN. to initiate a discussion on the rights of Mother Earth.

The Constitution of Ecuador which recorded the rights of nature and the Universal Declaratise of the Rights of Mother Earth initiated by Bolivia, prompted the UN General Assembly to organize a conference so as to initiate a discussion on the rights of Mother Earth.

9. The conference organized by the UN General Assembly aimed at transforming the domination of

Ans : (d) All of the above.

10. What, according to the author, is eco-apartheid? Why is it necessary to end this?

According to the author, eco-apartheid means holding the illusion in our minds and lives that humans are separate from nature. It is necessary to remove such an illusion from our minds and lives because it leads to disharmony with nature and finally to violence against nature and people. In short, human beings start exploiting nature and perpetuating violence against themselves.

11. Which event in human history marked the beginning of the separation of humans from nature?

The Industrial revolution which was facilitated by the belief that Earth was dead matter marked the beginning of the separation of humans from nature.

12. How do Carolyn Merchant and Francis Bacon differ in their views?

It was Francis Bacon, popularly called the Father of modern science, who said that science and scientific inventions not merely exert a gentle guidance over nature’s course but also have the power to conquer and subdue nature and to shake her to her foundations. In contrast with this belief, Carolyn Merchant said that one does not readily slay a mother, dig into her entrails for gold, or mutilate her body.

13. What ideas of Tagore inspired Vandana Shiva to start the Earth University?

The author states that the Earth University located at Navdanya farm was inspired by Rabindranath Tagore’s ideas expressed in his essay Tapovan’ (Forest of Purity). Tagore says that India’s best ideas have come from the forests where man was in communion with trees and rivers and lakes, away from the crowds. The peace of the forest has helped the intellectual evolution of man and the culture of the forest has fueled the culture of Indian society. The culture that has arisen from the forest has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight and sound and smell. The unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

14. How are unity and diversity related to each other?

The forest culture is a symbol of unity in diversity and is the basis of both ecological sustainability and democracy. The author asserts that unity and diversity are interrelated because diversity without unity becomes the source of conflict and contest; and unity without diversity becomes the ground for external control.

Comprehension II (TEXT BOOK)

1. How and why did the women led by Bachni Devi put up resistance to the felling of trees? Do you think it was effective?

OR

Describe the role of Bachni Devi in one of the Chipko actions.

In 1977, in the Himalayan village of Adwant, a village woman named Bachei Devi led the resistance against her own husband, who had obtained a contract to cut trees. When officials arrived at the forest, the women held up lighted lanterns in broad daylight. When the forester asked them to explain their action, the women told him that they had come there to teach them forestry. When the forester retorted, calling them foolish women and asking them whether they knew the real value of the forests and asked them whether they knew what the forests bore, the women retorted and sang in chorus saying that the forests bore soil, water and pure air which sustain the Earth and all she bears. Their demonstration was very effective because, the menfolk including the forester believed that the village women were naive and ignorant, but on the contrary, they proved that they were quite knowledgeable about the benefits of forestry.

2. Why is it important to promote biodiversity-intensive farming? How did the author achieve it?

OR

Write a short note on biodiversity-Intensive farming, according to Vandana Shiva.

Bio-diversity promotes democratic pluralism where every species gets opportunities to sustain itself in co-operation with others and no species in a forest appropriates the share of another species Since failure to understand bio-diversity and its many functions leads to the impoverishment of nature and culture, it becomes imperative to practise bio-diversity-intensive farming. The author started Navdanya Farm in 1994 in the Doon Valley where she practised blo-diversity-intensive farming.

Initially, she started saving seeds from farmers’ fields and today they are able to conserve and grow 630 varieties of rice, 150 varieties of wheat and hundreds of other species. She opines that blo-diversity-intensive farming produces more food and nutrition per acre and hence bio-diversity is the answer to food and nutrition crisis.

3. ‘Rights of Nature’ means

Ans : (b) and (c)- the duty of human beings to conserve nature/preserving nature for self-protection.

4. What does the concept of the Earth University convey? How is this different from that of the other universities?

OR

Write a note on Earth University mentioned in Vandana Shiva’s essay.

The Earth University located at Navdanya, a bio-diversity farm in the Doon Valley of the Himalayas, teaches Earth Democracy. It means freedom for all species to evolve within the web of life, and the freedom and responsibility of humans, as members of the Earth family, to recognize, protect, and respect the rights of other species. Earth University is different from other universities because It is eco-centric, while the other universities are anthropocentric. Eco-centrism refers to the system of thought where the focus is on conserving the existing eco-systems that are needed to protect and sustain the web of life on the Earth. On the contrary, the other universities are anthropocentric. They focus on protecting and sustaining the life of human beings only.

Comprehension III (TEXT BOOK)

1. “Tagore saw unity with nature as the highest stage of human evolution.” Do you think consumerism and the accumulation of wealth come in the way of realizing Tagore’s vision of human evolution?

Yes. Undoubtedly consumerism and accumulation of wealth come in the way of realizing Tagore’s vision of human evolution. Tagore firmly believed that Indian civilization found its source of regeneration-both material and intellectual – in the forest. Tagore was convinced that India’s best Ideas have come from the place where man was in communion with trees and rivers and lakes, away from the crowds. The peace of the forest has helped the intellectual evolution of man. The culturare has arisen from the forest has been influenced by the diverte processes of renewal of life always at play in the forest, varying from species to species from season to reason in slab, sund and smell. Thus the unifying principle of life in diversity of democratic pluraliem, became the principle of Indian civilization. It is this unity in diversity that supports ecological sustatosbility and democracy.

On the contrary, consumerism and accumulation work agafont the life of unity and ecological sustainability, because both contumerism and accumulation of wealth are external manifestations of our vices like gluttony greed, avarice, self-Indulgence self-centeredness, domination and exploitation. These vices ultimately lead to ruthless anil hartaric aloitation of nature and cause Impoverishment of nature and culture.

2. “The conservation of biodiversity is the answer to the food and nutrition crisis”. Do you agree?

OR

“Biodiversity-based intensive forming is the answer to the food and nutrition crisis”. Discuss.

Yes. The conservation of bio-diveorsity is the right step to help people overmocratic pluralies crisis because conservation of bi diversity ligm Earth Democracy and democratif Earth wherein there is for all species to eveive within the web of life. As mempect the right family, it to the is freedom for all mobility of humans to recognize, protect and respect the right other species. This way we bring into play the principle of equity. Ne species in suchea with othe appropriates the share of another species and every species sustains itself in co-operation with others.

Secondly, bio-diversity sustains democratic pluralism because there are diverse processes of renewal of life always at play in natural eco-systems and they vary from species to species and from season to season in siglit, sound and smell. All the spectes live in perfect harmony. Thus bio-diversity paves the way for the enrichment of the web of life leading to albundance

3. “Conservation of biodiversity is crucial for the sustenance of both nature and human society Discuss

OR

Conservation of biodiversity sustains both nature and culture. Discuss in the light of Vandana Shiva’s essay.

OR

Write a note on biodiversity.

The Earth houses millions of eco-systems and nurtures bio-diversity. Bio-diversity ensures abundance, freedom, co-operation and mutual giving. Tagore argues that the forests have served as sources of material and intellectual regeneration since time immemorial and the culture of the forest has fueled the culture of Indian suciety. The culture that has arisen from the forest is nurtured by the uniflying principle of life in diversity and of democratic pluralisın. It is this unity in diversity that is the basis of both ecological sustainability and democracy. This is true of both nature and culture. We are united with nature through our relationship with the forest. The forest teaches us union, compassion and enoughness. No species in a forest appropriates the share of another species and every species sustains itself in co-operation with others. This unity in diversity seen in the forest should serve as a model for human society, otherwise it will lead to conflict, greed, exploitation and finally to the impoverishment of our culture. Therefore, the conservation of diversity is crucial for the sustenance of both nature and human society.

4. In light of this essay how does one synthesize the wisdom of the past with modern knowledge systems?

The essay ‘Everything I need to know I Learned in the Forest, by Vandana Shiva, highlights the importance of sustaining bio-diversity in nature. However, the author does not dismiss scientific Inventions and discoveries as useless. Scientific inventions and discoveries have proved successful in controlling infant mortality, and increasing longevity. But some of the discoveries and inventions have resulted in damaging our eco-systems and are now threatening to wipe out life on this earth. Secondly, some scientific practices might create a crisis in the food chain itself.

Under such circumstances, we need to synthesize the wisdom of the past with modern knowledge systems. This has several advantages. For example, traditional knowledge is vital for the sustenance of natural resources including forests, water and agro eco-systems across landscape continuum, spanning from households through farms, village and wilderness.

An expert by name Caval Canti (2002) notes that a limitation of economic development is that it is pursued without any considerations in practice as to its implications on eco-systems. The prevailing economic theories treat the economic process from a purely mechanistic standpoint Different ways exist, however, to deal with the choices that humans have to make with respect to the allocation of resources, the distribution of returns, and the fulfillment of purposes of material progress. Understanding how local people solve their economic problems in a sustainable fashion is a serious challenge. A better grasp of this issue could possibly be accomplished with the use of ethno economics or ethno ecological economics. Application of scientific research and local knowledge contributes both to the equity, opportunity, security and empowerment of local communities, as well as to the sustainability of natural resources. Local knowledge helps in scenario analysis, data collection, management planning, designing of the adoptive strategies to learn and get feedback and institutional support to put policies into practice. Science, on the other hand, provides new technologies or helps in the improvement of the existing ones. It also provides tools for networking storing, visualizing and analyzing information. Thus, by developing sustainability science and ethno economics, we can synthesise the wisdom of the past with modern knowledge systems.

Multiple Choice Questions

I. Answer the following questions by choosing the right option

1. Vandana Shiva’s father was a __________

a) farmer

b) doctor

c) conservator of forests

d) writer

2. Vandana Shine’s capical journey started in the __________

a) Navdanya Farm

b) forests of the Himalayas

c) Doon Valley

d) Adwani village

3. According to Vandana Shiva whatever she knows about __________ was learned from the Himalayan forests and eco-systems.

a) farming

b) bio-diversity

c) forests

d) ecology

4. Vandana Shiva’s father was a conservator of forests in the __________ region.

a) Himalayan

b) Adwani

c) Doon Vallry

d) West Bengal

5. __________ used to compose songs and poems about trees, forests, and India’s forest civilization.

a) Vandana Shiva’s father

b) Vandana Shiva’s mother

c) Bachni Devi

d) Cormac Cullinan

6. Vanadlana Shiva’s mother become a __________ after fleeing the tragic partition of India and Pakistan.

a) teacher

b) writer

c) farmer

d) conservator of forests

7. __________ was a non-violent response tp the large-scale deforestation in the Himalayan region.

a) Padyatra

b) Navdanya movement

c) Earth Day

d) Chipko

8. Vandana Shiva’s involvement in the contemporary ecology movement began with __________

a) Padyatra

b) Navdanya farm

c) Chipko

d) Appiko

9. According to the women of Garhwal, the real value of forests’ was __________

a) timber from dead trees

b) springs and steams

c) fodder and fuel

d) birds and animals

10. The one that was not the real value of forests for women is __________

a) timber from a dead tree

b) food for cattle

c) springs and streams

d) fuel for their hearths

11. According to Vandana Shiva, one of the dramatic Chipko actions took place at __________

a) Doon valley

b) Garhwal

c) Adwani

d) Shantiniketan

12. Vandana Shiva did her Ph.D. in __________

a) Canada

b) Shantiniketan

c) Doon Valley

d) Ecuador

13. The women who led theresistance against the cutting down of trees in the village of Adwani was __________.

OR

The woman who led the resistance against the cutting down of trees in the village of Adwani was ________.

a) Carolyn Merchant

b) Vandana Shiva’s Mother

c) Bachni Devi

d) Vandana Shiva

14. The movement which took place to save the trees in the Himalayan region was __________

a) Chipko

b) Tapovan

c) Appiko

d) Navdanya

15. The author of ‘Monocultures Of the Mind’ is __________

a) Rabindranth Tagore

b) Cormac Cullinan

c) Erancis Bacon

d) Vandana Shiva

16. Vandana Shiva’s Book mentioned in the essay is __________

a) Monocultures Of the Mind

b) Navdanya Farm

c) Tapovan

d) Terra Madre

17. Vandana Shiva started the Navdanya Farm in __________

a) Adwant

b) Ecuador

c) Doon valley

d) Dehradun

18. Vandana Shiva started the Navdanya Farm in __________

a) 1994

b) 1993

c)1995

d) 1992

19. The failure to understand __________ is at the root of the impoverishment of nature and culture.

a) diversity

b) biodiversity

c) ecilogy

d) eco-spartheid

20. The conservation of bio-diversity in agriculture leads to __________

a) increase in the quantity of food productioe

b) developing a variety of food grains

c) more quality food and higher nutrition

d) impoverishment of nature

21. The Navdanya movement was started in __________

a) 1977

b) 2011

c) 2012

d) 1987

22. The only answer to the food and nutrition cruis is the conservation of __________

a) springs and streams

b) raw materials

c) dead matter

d) bio-diversity

23. The movement that Vandana Shivu started for biodiversity conservation and organic farming was __________

a) Terra Nullius

b) Navdanya

c) Terra Madre

d) Chipko

24. The movement for bio-diversity conservation and organic farming is __________

a) Eco-apartheid

b) Navdanya

c) Mother Earth

d) Monoculture

25. __________has recognized the rights of nature in its Constitution.

a) Bolivia

b) Ecuador

c) Canada

d) South Africa

26. __________ has been the teacher of abundance and freedom, co-operation and mutual giving. according to Vandana Shiva.

a) Earth Day

b) A vibrant earth

c) Bio-diversity

d) Tapovan

27. The conference organized by the UN General Assembly aimed at transforming the domination of __________

a) people over nature

b) men over women

c) rich over poor

d) all of the above

28. The Universul Declaration of the Rights of Mother Earth was initiated by __________

a) Bolivia

b) UN General Assembly

c) South Africa

d) Ecuador

29. Rights of Nature’ means __________

a) the right of people to use nature

b) the duty of human beings to conserve nature

c) preserving nature for self-protection

d) separating humans from nature

30. According to Vandana Shiva, the UN General Assembly organized a conference on harmony with nature as part of __________ celebrations, in April 2011.

a) Agro-ecology Day

b) Earth democracy Day

c) Earth Day

d) Mother Earth Day

31. The root cause of disharmony with nature, and violence against nature and people is __________

a] deforestation

b) separatism

c) consumerism

d) pluralism

32. __________ is based on the illusion of separateness of humans from nature in our minds and lives.

a) Apartheid

b) Pluralism

c) Eco-apartheid

d) Harmony with Nature

33. According to Vandana Shiva, __________ have failed to recognize that they are an inseparable part of nature and that they cannot damage it without severely damaging themselves.

a) human beings

b) farmers

c) forest officials

d) peasant women

34. Eco-aparthend according to Cormac Cullinan, is __________

a) separation of humans

b) separation of minds

c) separation of nature

d) treating humans and nature as separate entities in our minds

35. According to Cormac Cullinan apartheid means __________

a) separateness

b) monoculture

c) diversity

d) togetherness

36. According to Vandama Shiva, the parth was transformed into dead matter to facilitate __________

a) Industrial revolution

b) globalisation

c) consumerism

d) eco-apartheid

37. Vandana Shive statem that the war agamut the earth began with the idea of __________

a) togetherness

b) srparateness

c) bio-diversity

d) unity

38. According to Vandana Shiva, __________ has replaced hio-diversity.

a) organic farming

b) equity

c) ecocentrism

d) monoculture

39. The event in human history that marked the beginning of the separation of humans from nature was __________

a) industrial revolution

b) cultural renaissance

c) anthropocentrism

d) consumerism

40. The empty land that is ready for occupation regardless of the presence of indigenous people is __________

a) Terra Nullius

b) Terra Mater

c) Terra Firma

d) Terra Madre

41. According to Vandana Shiva, the vibrant earth has been replaced by __________

a) bio-diversity

b) raw materials and dead matter

c) eco-apartheid

d) separateness

42. __________ has replaced ‘Terra Madre’.

a) Terra Firma

b) Terra Nova

c) Terra Cotta

d) Terra Nullius

43. According to Vandana Shiva, the term “Terra Madre” means __________

a) Forest of Purity

b) Empty Land

c) Mother Earth

d) Consumerism

44. According to Carolyn Merchant, the shift of perspective from nature as a living, nurturing mother to inert, dead and manipulable matter would lead to __________

a) consumerism

b) capitalism

c) globalization

d) pluralism

45. Vandana Shiva refers to __________ as the father of modern science.

a) Cormac Cullinan

b) Carolyn Merchant

c) Francis Bacon

d) Fukuoka

46. __________ teaches us to move to an ecological paradigm.

a) Monoculture

b) Globalization

c) Earth democracy

d) Ecology

47. The statement, “One does not readily slay a mother, dig into her entrails for gold, or mutilate her body was made by __________

a) Carolyn Merchant

b) Rabindranath Tagore

c) Francis Bacon

d) Cormac Cullinan

48. The Earth University started by Vandana Shiva is located at _________

a) Navdanya Farm

b) Adwani village

c) Garhwal

d) Shantiniketan

49. __________ has brought in a major shift from anthropocentrism to eco-centrism.

a) Navdanya movement

b) Earth democracy

c) Earth University

d) Consumerism

50. The Earth University teaches __________

a) biodiversity

b) ecocentrism

c) monoculture

d) earth democracy

51. Vandana Shiva’s Earth University was inspired by _________

a) Carolyn Merchant

b) Sunderlal Bahuguna

c) Rabindranath Tagore

d) Bachni Devi

52. One of the most popular courses offered at Earth University is _________

a) The A-Z of Organic Farming and Agro-ecology

b) India’s Cultural Renaissance

c) Harmony with Nature

d) Earth democracy

53. Earth democracy is a shift from anthropocentrism to ___________

a) consumerism

b) bio-diversity

c) globalisation

d) ecocentrism

54. According to Vandana Shiva, we should turn to __________ and __________ to look for ‘lessons in freedom’.

a) nature and forest

b) nature and ecosystems

c) nature and culture

d) food and nutrition

55. Shantiniketan became a university in _________

a) 1977

b) 1921

c) 1984

d) 1936

56. The learning centre started by Rabindranath Tagore was __________

a) Shantiniketan in West Bengal

b) Organic Farming

c) Navdanya Farm

d) Monocultures of the Mind

57. “Tupovan’ means _________

a) Mother Earth

b) Forest School

c) Forest of purity

d) Forest of peace

58. The author of the essay “Tapovan“ is _________

a) Vandana Shiva

b) Francis Bacon

c) Cormac Cullinan

d) Rabindranath Tagore

59. Tagore’s essay ___________ speaks about the distinct nature of Indian civilization.

a) Monocultures of the Mind

b) Tapovan

c) Society and State

d) Terra Madre

60. According to Tagore, ___________ has helped the intellectual evolution of man.

a) the peace of the forest

b) the forest of purity

c) harmony with nature

d) the end of consumerism and accumulation

61. The forest, according to Tagore, teaches us __________

a) diversity

b) unity

c) union and compassion

d) harmony

62. We get ecological sustainability and democracy in the _________

a) forest

b) farms

c) biodiversity farm

d) forest school

63. The basis of ecological sustainability and democracy is __________

a) knowledge and freedom

b) unity in diversity

c) union and compassion

d) unity and harmony

64. In Tagore’s writings, the forest symbolizes __________

a) union

b) diversity

c) peace

d) the universe

65. According to Vandana Shiva, every species sustains itself in ___________ with others.

a) peace

b) compassion

c) Freedom

d) compassion

66. According to Vandana Shiva, diversity without _________ becomes the source of conflict and contest.

a) unity

b) compassion

c) co-operation

d) harmony

67. According to Vandana Shiva, __________ teaches us the values of diversity, freedom, and coexistence.

a) the forest

b) co-operation

c) freedom

d) ecocentrism

68. The end of consumerism and accumulation is the beginning of ____________

a) harmony with nature

b) the peace of the forest

c) joy of living

d) coexistence

69. According to Vandana Shiva, _________ is the beginning of the joy of living.

a) harmony with nature

b) conservation of bio-diversity

c) moving to an ecological paradigm

d) end of consumerism and accumulation

70. The _________ movement is a non-violent response led by peasant women to the large-scale deforestation in the Himalayan region.

a) Navdanya

b) Chipko

c) Bio-diversity

d) Eco-apartheid

71. The conflict that Vandana Shiva does not mention in her essay is the conflict between __________

a) greed and compassion

b) conquest and co-operation

e) violence and harmony

d) abundance and freedom

72. In ‘Everything I Need to Know I Learned in the Forest apartheid means separateness, according to __________

a) Francis Bacon

b) Cormac Cullinan

c) Carolyn Merchant

d) Rabindranath Tagore

73. India’s national poet and a Nobel Prize laureate mentioned in the lesson is _________

a) Mahatma Gandhi

b) Sarojini Naidu

c) Rabindranath Tagore

d) Kuvempu

74. When did the Chipko action take place in the village of Adwani?

a) 1977

b) 1994

c) 1997

d) 1987

75. According to Vandana Shiva, Rabindranath Tagore inspired her to start __________

a) Tapovan

b) Chipko movement

c) Navdanya Farm

d) Earth University

76. Match column A with column B and choose the correct option:

a) i-c, ii-b, iii-a

b) i-b, ii-a, iii-c

c) i-b, ii-c, iii-a

d) i-c, ii-a, iii-b

77. The freedom of all species to evolve within the web of life and the duty of humans to respect and protect the rights of other species is called ___________

a) Cultural renaissance

b) Bio-diversity

c) Earth Democracy

d) Navdanya movement

78. Match column A with column B and choose the correct option:

a) i-c,ii-a, iii-b

b) i-b, ii-c, iii-a

c) i-c, ii-b, iii-a

d) i-b, ii-a, iii-c

79. Match column A with column B and choose the correct option:

a) i-c, ii-a, iii-b

b) i-b, ii-c, iii-a

c) 1-a, ii-b, iii-c

d) 1-b, ii-a, iii-c

80. Match column A with column B and choose the correct option:

a) i-c, ii-b, ili-a

b) i-b, ii-a, iii-c

c) i-b,ii-c, iii-a

d) i-c, ii-a, iii-b

81. Match column A with column B and choose the correct option:

a) i-c, ii-b, iii-a

b) i-b, ii-a, iii-c

c) i-b,ii-c, iii-a

d) i-c, ii-a, iii-b

82. Choose the correct sequence of events in the ecological journey of Vandana Shiva

a) Volunteer for Chipko movement – learned about biodiversity – started Navdanya movement – set up Navdanya farm

b) Set up Navdanya farm – learned about biodiversity – volunteer for Chipko movement – started Navdanya movement

c) Learned about biodiversity – volunteer for Chipko movement – set up Navdanya farm – started Navdanya movement

d) Started Navdanya movement – set up Navdanya farm – learned about biodiversity -volunteer for Chipko movement

83. Match column A with column B and choose the correct option:

a)1-c, ii-b, iii-a

b) i-b, ii-a, iii-c

c) 1-b, ii-c, iii-a

d)1-c, ii-a, iil-b

ADDITIONAL QUESTIONS:

I. Answer the following questions in a paragraph of 80-100 words each:

1. How has the Navdanya movement helped the farmers?

OR

Write a short note on Navdanya Movement.

The Navdanya movement is a movement for bio-diversity conservation and organic farming that was started in 1987. They have been able to conserve and grow 630 varieties of rice, 150 varieties of wheat and hundreds of other species. They have also worked with farmers to set up more than 100 community seed banks across India. They have also been able to save more than 3000 rice varieties. They also help farmers make a transition from fossil-fuel and chemical-based monocultures to bio-diverse ecological systems nourished by the sun and the soil.

2. Explain the idea of separateness as perceived by Vandana Shiva.

The idea of separateness refers to the illusion that human beings and nature are different entities. Secondly, the Earth/nature is dead matter and human beings have the capacity to conquer nature, subdue her, and shake her to her foundations. This idea was popularized by Francis Bacon and other leaders of the scientific revolution. Further, it triggered many scientific experiments which culminated in new inventions and discoveries. These scientific inventions and discoveries served as the basis for the industrial revolution. Cormac Cullinan, a South African environmentalist, calls it ‘eco-apartheid’ and urges us to overcome it just like the apartheid in South Africa.

3. How does Vandana Shiva bring out the importance of “The Earth Democracy”?

OR

‘”‘The Earth University teaches Earth Democracy’. Explain with reference to Vandana Shiva’s essay ‘Everything I Need To Know I Learned In The Forest’.

Vandana Shiva borrows the model of the Earth University from Shantiniketan, the forest school which later became a university. It was established by Rabindranath Tagore in 1921. According to the writer, the Earth University teaches Earth Democracy, which ensures freedom for all species to evolve within the web of life. It also confers freedom and responsibility on humans, as members of the Earth family, to recognize, protect and respect the rights of other species. Earth Democracy is shift from anthropocentrism to eco-centrism. Earth Democracy translates into human rights to food and water, to freedom from hunger and thirst.

4. Now does Rabindranath Tagore highlight the importance of forests, according to Vandung Shiva?

OR

How, according to Vandana Shiva, has Tagore brought out the role of forests in Indion civilisation?

OR

What does Tagore discuss in his essay Tupovan, as stated by Vandana Shiva?

Vandana Shiva opines that Rabindranath Tagore started Shantiniketan, a forest school, with view to getting inspiration from nature and creating an Indian cultural renaissance. His views on the importance of forests are expressed in Nis essay Tapovan (Forest of Purity). Tagore asserts that Indias civilization has been destiastive in locating its source of regeneration both material and intellectual. in the forest, and not in the city. He states that India’s best ideas have come from the place where man was in communion with trees and rivers and lakes, away from the crowd. He remarks that the peace of the forest has helped the intellectual evolution of man Next, he states that the culture of the forest has furled the culture of Indian society This forest culture has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season te season, in sight and sound and smell. Finally, Forest culture is a symbol of life in diversity. This unifying principle of lide in diversity, of Democratic pluralism, thus became the principle of Indian civilization.

5. How deex Vandana Shiva describe the Navdanya farm?

OR

Write a short note on the Navdanya farm.

OR

Describe Vandana Shiva’s efforts to conserve biodiversity in the Navdanya farm.

OR

Write a note on the activities of Navdanya form.

OR

Why wax Navdanya farm started by Vandana Shiva?

Vandana Shiva describes Navdanya’ as a movement for bio-diversity conservation and organse farming which she started in 1987. Later, when she realized that they needed a farm for demonstration and training she set up the Navdanya Farm in 1994 in the Doon Valley in the lower elevation Himalayan region of Uttarakhand province. She states that they have conserved and grown 630 varieties of rice, 150 varieties of wheat and hundreds of other species. She also says that they have set up more than 100 community seed banks across India. She also claims to help farmers make a transition from fossil fuel and chemical-based monocultures to bio-diverse ecological systems nourished by the sun and the soil.

6. Bring out the significance of the rights of nature as explained by Vandana Shiva in her essay.

The United Nations General Assembly organised a conference on harmony with nature as part of Earth Day celebrations in 2011. This conference was inspired by the recognition given to rights of nature by Ecuador in her Constitution. Much of the discussion at the conference centered on ways to transform systems based on the domination of people over nature, men over women, and rich over poor into new systems based on partnership.

The U.N. Secretary-General issued a report titled ‘Harmony with Nature’ in conjunction with the conference, in which he elaborated on the importance of reconnecting with nature. Vandana Shiva suggests that at a time of multiple crises intensified by globalisation, we need to move to an ecological paradigm for which the best teacher is nature herself. The earth teaches earth democracy which means freedom for all species to evolve within the web of life and the freedom and responsibility of humans, as members of the Earth family to recognize, protect and respect the rights of other species. Vandana Shiva argues that since we all depend on the Earth, Earth Democracy translates into human rights to food and water, to freedom from hunger and thirst. It can be inferred that all forms of life existing on this Earth have the right to life and hence we should protect the rights of nature so as to sustain our life on the Earth.

7. Write a note on Vandana Shiva’s Involvement in the Chipko movement.

OR

Write a brief note on the Chipko movement that took place in the Himalayan region.

Vandana Shiva’s involvement in the contemporary ecology movement began with the Chipko movement which was a non-violent response to the large-scale deforestation that was taking place in the Himalayan region in the 1970s. During this period, the peasant women from the Garhwal Himalaya, having realised that the forests were the real source of springs and streams, fodder and fuel, declared that they would hug the trees, and the loggers would have to kill them before cutting the trees. In 1973, when Vandana Shiva went to the Himalaya to visit her favourite forests and swim in her favourite stream, the forests were not there and the stream had become a trickle. It was at this moment that she decided to become a volunteer for the Chipko movement. She spent every vacation doing padyatras, documenting the deforestation, and the work of the forest activists, and spreading the message of Chipko.

8. Trace Vandana Shiva’s childhood experiences that led to her interest in Ecology.

Vandana Shiva’s father was a conservator of forests in the Himalayan region, Naturally, Vandana Shiva lived and was brought up in forest surroundings. That is why she declares that whatever she knows about ecology was learned from the Himalayan forests and eco-systems. Her mother was a farmer and she used to compose songs and poems about trees, forests, and India’s forest civilizations. Thus, her parents and their profession undoubtedly shaped Vandana Shiva’s interest in ecology.

9. What are Cormac Cullinan’s views on eco-apartheid mentioned by Vandana Shiva in her essay?

Vandana Shiva opines that separation is indeed at the root of disharmony with nature and violence against nature and people. She mentions Cormac Cullinan’s views on eco-apartheid in this context.

Cormac Cullinan is a prominent South African environmentalist. He points out that apartheid means separateness. He declares that the world joined the anti-apartheid movement to end the violent separation of people on the basis of colour and so they were able to end apartheid in South Africa. Cullinan suggests that we need to overcome the wider and deeper apartheid-an eco-apartheid based on the illusion of separateness of humans from nature-in our minds and lives.

II. Answer the following questions in about 200 words each:

1. How does Tagore’s essay “Tapovan’ bring out the influence of the environment on the Indian civilisation?

OR

What makes Indian civilisation distinctive, according to Tagore? Explain with reference to ‘Everything I need to know I learned in the Forest’.

In his essay “Tapovan’, Tagore expressed his understanding of the Indian civilization. Tagore states that “Indian civilization has been distinctive in locating its source of regeneration, material and intellectual, in the forest, not the city”. Tagore asserts that India’s best ideas have come from where man was in communion with trees and rivers and lakes, away from the crowds. He says that the culture that has arisen from the forest has beem influenced by the diverse processes of renewal of life and these processes of renewal of life are always at play in the forest, varying from season to season, in sight, sound and smell. this culture of the forest has fueled the culture of Indian society. He concludes by saying theat the unifying principle of life in diversity, of democratic pliralism, thus became the principle of Indian civilization.

2. How do the forests teach us the values of diversity, freedom and co-existence, according to Vandana Shiva?

OR

What inspires Vandana Shiva to say that biodiversity has been her teacher of abundance and freedom, of cooperation and mutual giving?

OR

What are the basic lessons that are taught by the living world to mankind? Discuss in the light of the essay.

In his essay “Tapovan, Tagore asserts that India’s best ideas have come from where man was in communion with trees and rivers and lakes, away from the crowds. He adds that the peace of the forest has helped the intellectual evolution of man. Furthermore, he says that the culture that has arisen from the forest has been influenced by the diverse processes of renewal of life and these processes of renewal of life are always at play in the forest, varying from season to season, in sight, sound and smell. This culture of the forest has fueled the culture of Indian society. He concludes by saying that the unifying principle of life in diversity, of democratic pluralism, thus became the principle of Indian civilization.

Vandana Shiva says that this unity in diversity is the basis of both ecological sustainability and democracy. She asserts that “Diversity without unity becomes the source of conflict and contest, and unity without diversity becomes the ground for external control.” She adds that this is true of both nature and culture. She concludes by saying that the forest is unity in its diversity, and through our relationship with the forest we are united with nature.

Vandana Shiva says that the forest teaches us union and compassion. It also teaches us ‘enoughness’. It means it teaches us the principle of equity. It shows us how to enjoy the gifts of nature without exploitation. Furthermore, she says that no species in a forest takes away the share of another species and every species sustains itself in co-operation with others.

3. What role does the forest play in Vandana Shiva’s life? Explain.

Vandana Shiva says that she learned her first lesson in ecology and eco-system in the Himalayan forests which she later put to practice in her farms. Her ideas about bio-diversity and bio-diversity-based living economies prompted her to begin the Navdanya movement for biodiversity conservation and organic farming which she started in 1987. Later, in 1994, she set up the Navdanya farm in the Doon Valley where she claims to have conserved and grown 630 varieties of rice, 150 varieties of wheat and hundreds of other species. Based on these practices she tells the reader that the forests teach us union and compassion, the principle of equity, and how to enjoy the gifts of nature without exploitation and accumulation and mutual co-operation.

4. “The forest teaches us union and compassion. It symbolises the universe”. Discuss with reference to Tagore’s views in “Tapovan’.

Vandana Shiva makes a reference to the views of Rabindranath Tagore about ‘Forest as a school In his essay titled ‘Tapovan’ (which means Forest of Purity), Tagore highlights the unique features of Indian civilization. He opines that Indian civilization originated in the forest and the forest served as a source of material and intellectual regeneration.

Further, he argues that the culture of the forest has fuelled the culture of Indian society Next, he offers a convincing explanation as to how the culture of the forest could have helped the Indian civilization. He opines that the culture of the forest has been influenced by the diverse processes of renewal of life which are always at play in the forest. The diverse processes of renewal of life vary from species to species, from season to season, in sight and sound and smell. This unifying principle of life in diversity, and democratic pluralism, thus became the principle of Indian civilization.

Vandana Shiva further elaborates on Tagore’s views about the culture of the forest. She adds that in Tagore’s writings, “the forest was not just the source of knowledge and freedom but was also the source of beauty and joy, art and aesthetics, of harmony and perfection. She concludes that the forest where we learn union and compassion symbolizes the universe.

5. ‘The end of consumerism and accumulation is the beginning of the joy of living’. Discuss in the light of ‘Everything I Need To Know I Learned In The Forest’.

Man has been calling the Earth “Terra Madre’ (Mother Earth) for centuries. But a change came about in his attidude and action later. The vilbrant view of the Earth as mother nature receded and man started plundering the ric resorces of the Earth for his luxurious lifestyle. Now, Mother Earth is becoming Terra Nullius (empty land, raw materials and dead matter) owing to his greed for accumulating material wealth.

The greed for consuming the Earth’s resources was kindled by the philosophy of Francis Bacon (a 17th century scientist) who declared that science and its inventions have the power to conquer Nature’ and to subdue her and shake her to her foundations. It is this idea that paved the way for the industrial revolution, capitalism and the current global consumerism. Social thinkers, scientists. statesmen, governments and environmentalists have now come to realize that human beings are an Inseparable part of Nature and they cannot damage Nature without severely damaging themselves.

To save themselves they need to change from anthropomorphism to eco-centrism. Instead of altering Nature to suit his lifestyle man must adapt himself to the demands of Nature. He must learn lessons from our forests which serve as Earth University and teach us Earth democracy Forests teach us enoughness, union and compassion and the principle of equity. No species in a forest appropriates the share of another species. Every species sustains itself in co-operation with others. This principle of equity will put an end to consumerism and accumulation which will usher in the joy of living.

6. ‘The peace of the forest has helped the evolution of man’. How does Tagore elaborate on this statement in ‘Everything I Need To Know I Learned In The Forest’?

Rabindranath Tagore started Shantiniketan, a forest school, with a view to getting Inspiration from nature and to create an Indian cultural renaissance. His views on the importance of forests are expressed in his essay “Tapovan’ (Forest of Purity), Tagore asserts that Indian civilization has been distinctive in locating its source of regeneration both material and intellectual – in the forest, and not in the city. He states that India’s best ideas have come from the place where man was in communion with trees and rivers and lakes, away from the crowd. He remarks that the peace of the forest has helped the intellectual evolution of man. Next, he states that the culture of the forest has fueled the culture of Indian society. This forest culture has been influenced by the diverse processes of renewal of life, which are always at play in the forest, varying from species to species, from season to season, in sight and sound and smell. Finally, forest culture is a symbol of life in diversity. This unifying principle of life in diversity, of Democratic pluralism, thus became the principle of Indian civilization.

Vocabulary: (TEXT BOOK)

A prefix is a word or a syllable added to the beginning of a root word, to qualify or change the meaning of that word.

A) When some prefixes like dis-, im-, non-, in-, de-, anti-are added, the words get a negative connotation.

E.g: disharmony, impossible, nonviolent, inseparable, deforestation, antiapartheid.

Look up a dictionary and find suitable prefixes for the following words: responsible, human, practical, natural, active, material, civilized, perfect.

Ans : irresponsible, inhuman, impractical, unnatural, inactive, immaterial, uncivilized, imperfect.

A suffix is a syllable or word added to the end of a root word to qualify its meaning or form a new word.

B) By adding suffixes like -al, -ism, -ion, ment, ship, etc., we can form different words. Some are given below:

Ans : Ecological, partition, learned, involvement, scarcity, heavier, longer, vacation, resistance, forestry, foolish, protection, failure, demonstration, conservation, transition, constitution, declaration, discussion, domination, partnership, environmentally, severely, separatism, environmentalist, separateness, separation, deeper, diversity, occupation, merely, guidance, philosopher, historian manipulable, capitalism, scientific, revolution, cultural, readily, freedom, responsibility, globalisation, inspiration, cultural, purity, distinctive, intellectual, evolution, diversity democratic, pluralism, sustainability, perfection, enoughness, exploitation, accumulation, enjoyment, renunciation, possession, co-operation, consumerism, accumulation…

Ans : a) eco-systems: An ecosystem is a community of living organisms (plants, animals and microbes) as well as the non-living components (air, water and mineral soil) of the environment Interacting as a system.

b) Eco-centrism: Eco-centrism (meaning values centred on ecology) is a view that considers the whole environment or ecosphere as being important without preference for organisms such as animals and humans.

c) Eco-apartheid: Eco-apartheid means holding the illusion in our minds and lives that humans are separate from nature.

d) Bio-diversity: The existence of a large number of different kinds of animals and plants which make a balanced environment.

e) Biodiversity-intensive (farming): It refers to the growing of different varieties of plants.

f) Mono-culture: It is the agricultural practice of producing or growing a single crop or plant species.

g) Fossil-fuel: They are fuels formed by natural processes such as the decomposition of buried dead organisms. Fossil fuels include coal, petroleum, and natural gas.

GRAMMAR EXERCISES

A) Complete the following by filling in the blanks using the right form of the verbs given in brackets:

1. Shantiniketan __________ (start) by Rabindranath Tagore in 1921. Today, it __________ (consider) as one of the best learning centers in the world. The Earth University __________ (inspire) by Rabindranath Tagore.

Ans : was started; is considered; is inspired.

2. The war against the earth began with this idea of separateness. Its contemporary seeds __________ (sow) when the living earth __________ (transform) into dead matter to facilitate the industria revolution. Diversity __________(replace) by monocultures.

Ans : were sown; was transformed; was replaced.

3. Navdanya, the movement for bio-diversity conservation and organic farming __________ (start) in 1987. More than 3000 rice varieties __________ (save). Now bio-diversity intensive form farming. __________ (practise) by many farmers across the country.

Ans : was started; were saved; is practised or is being practised.

4. Forest plays an important role in shaping civilization. The culture of Indian civilization __________ (fuel) by the culture of the forest. This culture __________ (influence) by the diverse processes renewal of life which are at play in the forest. Besides, human beings __________ (teach) and union compassion by it.

Ans : was fuelled; was influenced; were taught.

5. The lessons learned by Vandana Shiva about diversity __________ (transfer) to the protection of biodiversity. Thus, Navdanya farm __________ (start) in the Doon Valley and it __________ (locate) in the lower elevation Himalayan region.

Ans : were transferred; was started; is located.

B) Fill in the blanks by choosing the appropriate expressions given in brackets:

1. The women of Adwani resisted the felling of trees. Besides, they decided to teach forestry to the forest officials. They __________ lighted lanterns although it was __________. (broad daylight, held up, put behind)

Ans : held up; broad daylight.

2. According to Cullinan, apartheid in South Africa was __________. But nobody knew that a wider and deeper eco-apartheid would come in its place and __________ a problem that would create another kind of separatism. (at play, grow into, put behind)

Ans : put behind; grow into.

3. Vandana Shiva worked with farmers to __________ more than 100 community seed banks. She also encouraged farmers to __________ fossil-fuel and chemical-based agricultural methods. (give up, put off, set up)

Ans : set up, give up.

C) Fill in the blanks with the appropriate linkers given in brackets:

1. Vandana Shiva started to save seeds from farmers’ fields. __________ she realized that a farm was needed for demonstration and training. __________ Navdanya farm was started. __________ many varieties of seeds were conserved in this farm __________ practise and promote a biodiversity- intensive form of farming. (as a result, then, thus, in order to)

Ans : Then; Thus; As a result; in order to.

2. The Earth University teaches Earth Democracy __________ is the freedom for all species. __________ we all depend on the earth, it is our duty to respect the rights of other species __________ these species have to evolve within the web of life. __________ Earth Democracy is a shift from anthropocentrism to ecocentrism. (as, which, moreover, since)

Ans : which; As; since; Moreover.

3. Tagore started Shantiniketan in West Bengal __________ create an Indian cultural renaissance. __________ this became a university __________ received acclaim as the most famous centre of learning. Shantiniketan was started as a forest school, amidst trees __________ forests were thought to be a source of regeneration (because, in order to, which, later on)

Ans : in order to; Later on; which; because.

4. Vandana Shiva learnt about diversity in the Himalayan forest __________ wanted to adapt it in her farms. __________ she started saving seeds from farmers’ fields. She realized the need of a farm for demonstration and training. __________ Navdanya farm was started __________ promote a biodiversity- intensive form of farming. (thus, then, in order to, and)

Ans : and; Then; Thus; in order to.

5. A dramatic Chipko movement took place in the Himalayan village of Adwani in 1977 __________ a village woman named Bachni Devi led the resistance against her own husband __________ had obtained a contract to cut trees. Her involvement in Ecology began __________ Chipko, a non-violent response to the large-scale deforestation __________ was taking place in the Himalayan region. (that, when, with, who)

Ans : when, who, with, that.

About the writer:

Born In India in 1952, Vandana Shiva is a world-renowned environmental leader and thinker. Director of the Research Foundation on Science, Technology, and Ecology, she is the author of many books, including ‘Staying Alive: Women, Ecology and Development’, ‘Soil Not Oil: Climate Change. Peak Oil and Food Insecurity “Earth Democracy Justice, Sustainability, and Peace. “Water Wars: Privatisation, Pollution and Profit Biopiracy The Plunder of Nature and Knowledge’ ‘Monocultures of the Mind and The Violence of the Green Revolution’.

Vandana Shiva is a leader in the International Forum on Globalization. In 1993, she won the Alternative Nobel Peace Prize (the Right Livelihood Award). In 2010, she was awarded the Sydney Peace Prize for her commitment to social justice. The founder of Navdanya (‘nine seeds), a movement promoting diversity and the use of native seeds, she also set up the Research Foundation for Science Technology, and Ecology in her mother’s cowshed in 1997 Its studies have validated the ecological value of traditional farming and have been instrumental in fighting destructive development projects in India.

Background:

This lesson is based on two articles written by Vandana Shiva. The first part of the lesson titled, Everything I need to know I learned in the forest’ was published in the winter issue of ‘Yes!” magazine 2012. The title of the winter issue was “What Would Nature Do?” The second part titled, ‘Rights of Nature on the Global Stage, was adapted by the author from her own article ‘Forest and Freedom’, which was published in the May-June 2011 edition of ‘Resurgence Magazine’.

The two parts are thematically interlinked and supplement each other. In the first part, the author tells the reader how she learned the basic principles of environmentalism from the uneducated women of Garhwal, Himalaya and how she became a proactive environmentalist.

In the second part, she presents a historical account of how the concept of Earth as a living entity got transformed to Earth as dead matter and its consequences.

The whole lesson talks about environmental concepts like bio-diversity, Earth as a living organism, Earth Democracy, ecological sustainability etc.

Summary:

In the first part of the lesson, the writer narrates how she learned the basic principles of ecology. She says that her study of ecology started in the forests of the Himalayas because her father was a forest conservator. Hence, she declares that whatever she knows about ecology was learned from the Himalayan forests and ecosystems. Incidentally, her mother who was brought up in Lahore (which became Pakistan later) settled in India after the partition and became a farmer.

In the next few paragraphs, she narrates the history of ‘Chipko’ movement. It was a non-violent response to the large-scale deforestation that was taking place in the Himalayan region in the 1970s In this context, Vandana Shiva tells us that her involvement in the contemporary ecology movement began with the Chipko movement. During this period, the peasant women from the Garhwal Himalaya had come out in defence of the forests protesting against the ruthless cutting down of trees on a large scale for logging. This resulted in landslides and floods, scarcity of water, fodder and fuel.

Consequently, women had become the worst sufferers because they were in charge of fulfilling the daily requirements for cooking, washing and other household chores. They had to walk long distances for collecting water and firewood which was a heavy burden. Fortunately, the women had realized that the forests were the real source of springs and streams, food for their cattle and fuel for their hearths. Therefore, the women declared that they would hug the trees, and the loggers would have to kill them before killing the trees. They appealed to the loggers not to cut them and to keep those trees alive.

In 1973 she went to the Himalayas to visit her favourite forests and swim in her favourite stream. She wanted to see these spots before leaving for Canada to do her Ph.D., but the forests were not there and the stream had become a trickle. It was at this moment that she decided to become a volunteer for the Chipko movement She spent every vacation doing padyatras (walking pilgrimages), documenting the deforestation, the work of the forest activists and spreading the message of Chipko.

Next, the author narrates the Chipko action that took place in the Himalayan village of Adwani in 1977 She recalls how a village woman named Bachni Devi led a movement of resistance against her own husband who had obtained a contract to cut trees. When the logging officials arrived at the forest, the women held up lighted lanterns although it was broad daylight The forester admonished them saying that they were foolish women and did not know the value of the forest. He added that the forests produced a profit, resin and timber. The women sang back in chorus replying that the forests bore soils, water and pure air and also sustained the Earth and all that she bears.

In the next section titled ‘Beyond Monocultures’, Vandana Shiva tells the readers that she learned about bio-diversity and bio-diversity-based living economies, from the Chipko movement. Further, she remarks that our failure to understand bio-diversity and its many functions is the root cause of the impoverishment of nature and culture. Then she says that the lessons she learned about diversity in the Himalayan forests she transferred to the protection of bio-diversity on her farms. She started saving seeds from farmers’ fields and incidentally realized that they needed a farm for demonstration and training. This led to the establishment of Navdanya Farm.

She declares that now they conserve and grow 630 varieties of rice, 150 varieties of wheat, and hundreds of other species. She proudly says that they practice and promote a bio-diversity-intensive form of farming that produces more food and nutrition per acre. Finally, she observes that the conservation of bio-diversity is therefore the answer to the food and nutrition crisis being faced in our country.

The Navdanya organisation helps farmers make a transition from fossil-fuel and chemical-based

monocultures to bio-diverse ecological systems nourished by the sun and the soil. She concludes by saying that bio-diversity has been her teacher of abundance and freedom, of co-operation and mutual giving The second part of the lesson begins with the title ‘Rights of Nature on the Global Stage

In the first section, she suggests that we accept nature as a teacher and when we do so we co-create with her and also recognize her agency and her rights. Incidentally, she says that Ecuador has recognized the ‘Rights of Nature’ in its Constitution and calls it a significant step. As a sequel, the United Nations General Assembly organized a conference on harmony with nature as part of Earth Day celebrations in April 2011 She makes a reference to the report of the UN Secretary-General titled ‘Harmony with Nature’, which was issued in conjunction with the conference. The report highlighted the importance of reconnecting with nature.

Vandana Shiva opines that separatism is indeed at the root of disharmony with nature and violence against nature and people. The author supports her statement by citing the opinion of Cormac Cullinan, a prominent South African environmentalist. According to him, “apartheid means separateness” The author says that the whole world joined the anti-apartheid movement in order to end the violent separation of people on the basis of colour. Now that apartheid in South Africa has been put behind us, we need to overcome the wider and deeper apartheid – an eco-apartheid based on the illusion of separateness of humans from nature in our minds and lives.

The author makes an attempt to trace the origin of the idea of separateness. The author recalls our beliefs about the Earth in the pre-industrial era when ‘Man’ believed that living beings were an inseparable part of nature. But, later with the advent of scientific thinking man came under the illusion that the living Earth was dead matter and there was no connection between the living Earth and the other living creatures. Vandana Shiva remarks that it was at this moment in history that the war against the Earth began. She observes that the seeds of separateness were sown when the living Earth was considered dead matter to facilitate the industrial revolution. She adds here that monocultures replaced diversity; ‘raw materials’ and ‘dead matter’ replaced a vibrant earth. The Earth came to be termed as Terra Nullius, which means empty land”, ready for occupation regardless of the fact that Mother Earth (Terra Madre) was home to tens of thousands of indigenous peoples (people of different races, tribes, ethnicities) philosopher and historian, in her support and

at andana Shiva next mentions Carolyn Merchant, a says that “this shift of perspective from nature as a living, nurturing mother to inert, dead and manipulable matter was well suited to the activities that led to capitalism. Furthermore, Vandana Shiva says that the images of domination of the Earth by scientific methods, created by Francis Bacon and other leaders of the scientific revolution replaced the idea that the Earth nurtures life/living beings. They also successfully removed a cultural constraint on the exploitation of nature. Until then, people did not dare to “readily slay a mother, dig into her entrails for gold, or mutilate her body” as observed by Merchant

It is to be inferred here that once Francis Bacon popularized the idea that the Earth can serve as a source of raw materials for scientific experiments, many new scientific discoveries and inventions were made which later led to the exploitation of iron, gold, copper, wood and metals from the earth and heralded the industrial revolution, modernization, growth of cities, increase in the number of rich people and urban culture, displacing other cultures.

In the next section titled ‘What Nature Teaches, Vandana Shiva tells the reader what we need to do now She says that we are facing multiple crises and hence we need to move away from the paradigm of nature as dead matter and move towards an ecological paradigm. Vandana Shiva tells us that to understand what an ecological paradigm means we need to go to ‘nature’ herself and nature is the best teacher

Vandana Shiva presents a model of the Earth University which she says is located at ‘Navdanya a bio-diversity farm. She says that the Earth University teaches Earth democracy The concept of Earth Democracy symbolizes “freedom for all species to evolve within the web of life” It also refers to the freedom and responsibilities of humans as members of the Earth family, to recognize, protect and respect the rights of other species.

Vandana Shiva explains that the idea of ‘Earth Democracy is a shift from anthropocentrism to eco-centrism. Anthropocentrism is a school of thought which argues that humans are the central element of the universe. Now we need to accept that ‘eco-systems’ are the main elements of the universe and not Man, and the Earth nurtures diverse eco-systems. It also means that it is man’s responsibility to preserve these eco-systems. Since we all depend on the Earth for our survival, Earth democracy gives every human being the right to food and water, to freedom from hunger and thirst.

Vandana Shiva mentions the activities at Navdanya. She says that it is a bio-diversity farm where participants learn to work with living seeds, living soil, and the web of life. In the next section titled ‘The Poetry of the Forest, Vandana Shiva talks about the original source

of the idea of ‘The Earth University. She states that the concept of Earth University originated from Rabindranath Tagore’s Shantiniketan in West Bengal. Tagore started a learning centre in Shantiniketan in West Bengal as a forest school. The school became a university in 1921, growing into one of India’s most famous centers of learning. Vandana takes this forest school as a model and tells the readers that just as in Tagore’s time, we need to turn to nature and the forest for lessons in freedom. Then she refers to Tagore’s essay “Tapovan’ (Forest of Purity) in which Tagore expressed his understanding of the Indian civilization. Tagore asserts that India’s best ideas have come from where man was in communion with trees and rivers and lakes, away from the crowds. He adds that the peace of the forest has helped the intellectual evolution of man. Furthermore, he says that the culture that has arisen from the forest has been influenced by the diverse processes of renewal of life and these processes of renewal of life are always at play in the forest, varying from season to season, in sight, sound and smell. This culture of the forest has fueled the culture of Indian society.

Vandana Shiva says that unity in diversity is the basis of both ecological sustainability and democracy. She adds that this is true of both nature and culture, and through our relationship with the forest, we are united with nature.

Vandana Shiva further elaborates on the features of the culture of the forest. She refers to Tagore’s writings and says that in his writings the forest was not just the source of knowledge and freedom, but was also the source of beauty and joy, of art and aesthetics, of harmony and perfection. It symbolized the universe. Vandana Shiva says that the forest teaches us union and compassion. It also teaches us enoughness’ It means, it teaches us the principle of equity. It shows us how to enjoy the gifts of nature without exploitation. Furthermore, she says that no species in a forest takes away the share of another species and every species sustains itself in co-operation with others. She concludes by saying that the end of consumerism and accumulation is the beginning of the joy of living. Finally, Vandana rounds off her article by saying that the conflict between greed and compassion, conquest and co-operation, violence and harmony continues even today and in this situation, it is the forest that can show us the way beyond this conflict. Thus, Vandana Shiva wants to assure us that the forests teach us the values of diversity, freedom and co-existence.

ಸಾರಾಂಶ:

ಡಾ। ವಂದರಾ ಶಿವರವರು ಈ ವಾರದಲ್ಲಿ ತಾವು ಹೇಗೆ ಅರಣ್ಯಗಳಿಂದ ಪರಿಸರದ ಪ್ರಾಥಮಿಕ ಪಾರಗಳನ್ನು ಕಲಿತ ರೆಂಬುದನ್ನು ವಿವರಿಸಿದ್ದಾರೆ. ಅವರು ಬರೆದ ಎರಡು ಬೇರೆಬೇರೆ ಲೇಖನಗಳನ್ನು ಜೋಡಿಸಿ ಈ ಪಠ್ಯವನ್ನು ಸಿದ್ಧಪಡಿಸಲಾಗಿದೆ.

ಅಂತಾರಾಷ್ಟ್ರೀಯ ಖ್ಯಾತಿಯ ಪರಿಸರವಾದಿಯಾಗಿರುವ ವಂದನಾ ಶಿವರವರು ಹುಟ್ಟಿ ಬೆಳೆದದ್ದು ಹಿಮಾಲಯದ ತಪ್ಪಲು ಪ್ರದೇಶದಲ್ಲಿ ಈಕೆಯ ತಂದೆ ಒಬ್ಬ ಅರಣ್ಯ ಸಂರಕ್ಷಣಾಧಿಕಾರಿಯಾಗಿದ್ದುದರಿಂದ ಆಕೆಯ ಬಾಲ್ಯದ ದಿನಗಳು ಅರಣ್ಯದ ಹಸಿರು ಪ್ರದೇಶದಲ್ಲಿಯೇ ಕಳೆಯಿತು. ಆಕೆಯ ತಾಯಿ ಮೂಲತಃ ಈಗ ಪಾಕಿಸ್ತಾನಕ್ಕೆ ಸೇರಿರುವ ಲಾಹೋರಿನವರು ಭಾರತದ ವಿಭಜನೆಯ ನಂತರ ಭಾರತಕ್ಕೆ ಬಂದು ನೆಲಸಿ ಕೃಷಿ ಕಾವ್ಯಗಳಲ್ಲಿ ತೊಡಗಿದರು. ಆಕೆ ಕಾಡು, ಮರಗಳು, ಅರಣ್ಯದ ನಾಗರೀಕತೆಗಳು ಮುಂತಾದವುಗಳನ್ನು ಕುರಿತು ಹಾಡುಗಳನ್ನು ಕಟ್ಟಿ ಹಾಡುತ್ತಿದ್ದರು. ವಂದನಾರವರ ಮೇಲೆ ಈ ಎಲ್ಲ ಪ್ರಭಾವಗಳಿದ್ದವು .

ʼಚಿಪ್ಕೋʼ ಚಳುವಳಿಯಲ್ಲಿ ಸಕ್ರಿಯವಾಗಿ ಭಾಗವಹಿಸುವುದರೊಂದಿಗೆ ಲೇಖಕಿಯ ಪರಿಸರ ಚಳುವಳಿಯ ಇತಿಹಾಸ ಆರಂಭವಾಗುತ್ತದೆ. 1970ರ ದಶಕದಲ್ಲಿ ಓಮಾಲಯದ ಘಟ್ಬಾಲ್ ಪ್ರದೇಶದಲ್ಲಿ ಮರಮುಟ್ಟುಗಳಿಗಾಗಿ ಆಗಾಧ ಪ್ರಮಾಣದಲ್ಲಿ ಕಾಡಿನ ಮರಗಳನ್ನು ಕಡಿಯಲು ಆರಂಭಿಸಲಾಯಿತು. ಇದರಿಂದಾಗಿ ಭೂಕುಸಿತ ಮತ್ತು ಪ್ರವಾಹಗಳು ಹೆಚ್ಚಿದವು. ಕುಡಿಯುವ ನೀರು ಪ್ರಾಣೆಗಳಿಗೆ ಮೇವು ಹಾಗೂ ಉರುವಲಿನ ಲಭ್ಯತೆ ಕಡಿಮೆಯಾಗತೊಡಗಿತು. ಆ ಪ್ರದೇಶದ ಹೆಣ್ಣುಮಕ್ಕಳು ಸೌದೆ ಹಾಗೂ ಕುಡಿಯುವ ನೀರಿಗಾಗಿ ಹತ್ತಾರು ಕಿಲೋಮೀಟರ್‌ಗಳ ದೂರಕ್ಕೆ ನಡೆದು ಹೋಗಬೇಕಾಯಿತು. ‘ನಮ್ಮ ಆಹಾರ ನೀರು. ಉರುವಲು ಎಲ್ಲಕ್ಕೂ ಕಾಡುಗಳೇ ಮೂಲ ಆಧಾರ ಕಾಡುಗಳನ್ನು ಉಳಿಸಿಕೊಳ್ಳದಿದ್ದರೆ ನಮ್ಮ ಅಳಿವು ಖಚಿತ ಎಂಬುದು ಆ ಗ್ರಾಮೀಣ, ಅನಕ್ಷರಸ್ಥ ಮಹಿಳೆಯರಿಗೆ ಅರ್ಥವಾಯಿತು. ಕೂಡಲೇ ಅವರೆಲ್ಲ ಒಗ್ಗಟ್ಟಾದರು ಮರಗಳನ್ನು ಅಪ್ಪಿಕೊಂಡು ‘ಮರಗಳನ್ನು ಕತ್ತರಿಸುವ ಮೊದಲು ನಮ್ಮನ್ನು ಕೊಲ್ಲಿ’ ಎಂದು ಹಠ ಹಿಡಿದರು ಕಡೆಗೆ ಕಾಡಿನ ಲೂಟಿಕೋರರು ಮಹಿಳೆಯರ ಈ ಚಳುವಳಿಗೆ ಮಣಿಯಬೇಕಾಯಿತು.

ತಮ್ಮ ಪಿಎಚ್.ಡಿ. ಅಧ್ಯಯನಕ್ಕೆಂದು ಕೆನಡಾಕ್ಕೆ ಹೋಗುವ ಮೊದಲು 1973ರಲ್ಲಿ ವಂದನಾರವರು ಹಿಮಾಲಯ ಪ್ರಾಂತ್ಯಕ್ಕೆ ಭೇಟಿನೀಡಿದರು ಅಲ್ಲಿಯ ಕಾಡುಗಳಲ್ಲಿ ಸುತ್ತಾಡುವುದು ಹಾಗೂ ನೀರಿನ ಝರಿಗಳಲ್ಲಿ ಈಜುವುದು ಅವರ ಉದ್ದೇಶ ವಾಗಿತ್ತು ಆದರೆ ಅಲ್ಲಿಯ ಕಾಡುಗಳು ಮಾಯವಾಗಿದ್ದವು. ನದಿಗಳಲ್ಲಿ ನೀರು ತೊಟ್ಟಿಕ್ಕುತ್ತಿತ್ತು. ಆ ಕ್ಷಣವೇ ತಾವೂ ಕೂಡಾ ಚಿಪ್ಲೋ ಚಳುವಳಿಯಲ್ಲಿ ಸಕ್ರಿಯವಾಗಿ ಸ್ವಯಂಸೇವಕಿಯಾಗಿ ಭಾಗವಹಿಸಬೇಕೆಂದು ತೀರ್ಮಾನೆಸಿದರು. ತಮ್ಮ ಬಿಡುವಿನ ವೇಳೆಯಲ್ಲಿ ಪಾದಯಾತ್ರೆ, ಅರಣ್ಯನಾಶದ ದಾಖಲೀಕರಣ ಮುಂತಾದವುಗಳಲ್ಲಿ ತೊಡಗಿ ಚಿಪ್ಲೋ ಚಳುವಳಿಯ ಸಂದೇಶವನ್ನು ಎಲ್ಲೆಡೆ ಪಸರಿಸಲಾರಂಭಿಸಿದರು.

ಮುಂದಿನ ಭಾಗಗಳಲ್ಲಿ ಲೇಖಕಿಯು ಆದ್ವಾನಿ ಎಂಬ ಪುಟ್ಟಹಳ್ಳಿಯಲ್ಲಿ 1977ರಲ್ಲಿ ನಡೆದ ಒಂದು ಮನಮುಟ್ಟುವ ಘಟನೆಯನ್ನು ವಿವರಿಸಿದ್ದಾರೆ. ಆ ಪುಟ್ಟಹಳ್ಳಿಯಲ್ಲಿದ್ದ ಬಚ್ಚಿದೇವಿ ಎಂಬ ಮಹಿಳೆಯು ಕಾಡಿನ ಮರಗಳನ್ನು ಕಡಿಯುವ ಪರವಾನಗಿ ಹೊಂದಿದ್ದ ತನ್ನ ಗಂಡನ ವಿರುದ್ಧವೇ ಹೋರಾಟಕ್ಕೆ ಇಳಿದಿದ್ದಳು. ಮರಗಳನ್ನು ಕಡಿಯಲೆಂದು ಅರಣ್ಯಾಧಿಕಾರಿಗಳು ಬಂದಾಗ ಹಳ್ಳಿಯ ಮಹಿಳೆಯರೆಲ್ಲಾ ಮಧ್ಯಾಹ್ನದ ನಡು ಬಿಸಿಲಿನಲ್ಲೂ ಲಾಟೀನುಗಳನ್ನು ಬೆಳಗಿಕೊಂಡು ಕಾಡಿನಲ್ಲಿ ಗುಂಪು ಸೇರಿದ್ದರು. “ಹೀಗೇಕೆ?” ಎಂದು ಪ್ರಶ್ನಿಸಿದಾಗ “ನಿಮಗೆಲ್ಲ ಅರಣ್ಯಶಾಸ್ತ್ರ ಎಂದರೆ ಏನೆಂದು ಕಲಿಸಲು” ಎಂದು ಅವರು ಉತ್ತರ ನೀಡಿದರು. ಆಗ ಅಧಿಕಾರಿಗಳು “ನೀವೆಲ್ಲ ದಡ್ಡರು ನಿಮಗೆ ಕಾಡುಗಳ ಮಹತ್ತ್ವ ತಿಳಿದಿಲ್ಲ. ಕಾಡುಗಳು ಮರಮುಟ್ಟುಗಳು, ಗೋಂದು ಮುಂತಾದ ಉತ್ಪನ್ನಗಳನ್ನು ನೀಡುವ ಮೂಲಕ ನಮಗೆ ಲಾಭ ತಂದುಕೊಡುತ್ತವೆ”ಎಂದರು. ಆಗ ಆ ಮಹಿಳೆಯರೆಲ್ಲ ಒಟ್ಟಾಗಿ ಹಾಡಿ “ಕಾಡು ಮಣ್ಣಿನ ಸವಕಳಿಯನ್ನು ತಪ್ಪಿಸುತ್ತದೆ, ಶುದ್ಧವಾದ ಗಾಳಿ, ನೀರುಗಳನ್ನು ಪೂರೈಸುತ್ತದೆ. ಮಾತ್ರವಲ್ಲದೆ ಭೂಮಿಯ ಮೇಲಿರುವ ಎಲ್ಲ ಜೀವಿಗಳಿಗೆ ಆಧಾರವಾಗಿದೆ” ಎಂಬುದನ್ನು ತಿಳಿಸಿಕೊಟ್ಟರು.

ಮುಂದಿನ ಅಧ್ಯಾಯದ ಶೀರ್ಷಿಕೆ ‘Beyond Monocultures (ಏಕಫಸಲಿನ ಕೃಷಿಗಳನ್ನು ಮೀರಿ). ಇತ್ತೀಚಿನ ದಿನಗಳಲ್ಲಿ ನಾವು ಒಂದೇ ತಳಿಯ ಧಾನ್ಯಗಳನ್ನು ಬೆಳೆಯುತ್ತಿದ್ದೇವೆ. ಆದರೆ ಚಿಪ್ಲೋ ಚಳುವಳಿಯು ತನಗೆ ಜೀವವೈವಿಧ್ಯದ ಮಹತ್ವ ಮತ್ತು ಆ ವೈವಿಧ್ಯತೆಯ ಕಾರಣದಿಂದಾಗಿ ಹೇಗೆ ಪ್ರಕೃತಿಯ ಸಮತೋಲನ ಸಾಧ್ಯವಾಯಿತು ಎಂಬುದನ್ನು ಕಲಿಸಿಕೊಟ್ಟಿತು ಎಂಬುದನ್ನು ಲೇಖಕಿ ಇಲ್ಲಿ ವಿವರಿಸಿದ್ದಾರೆ. ರೈತರ ಹೊಲಗಳಿಂದ ವಿಧವಿಧವಾದ ಧಾನ್ಯಗಳ ಅನೇಕ ತಳಿಗಳನ್ನು ಅವರು ಸಂಗ್ರಹಿಸಿದರು. ಇವುಗಳೆಲ್ಲವನ್ನೂ ಪ್ರಾಯೋಗಿಕವಾಗಿ ಬೆಳೆಸಲೆಂದು ‘ನವಧಾನ್ಯ’ ಎಂಬ ಕೃಷಿಫಾರಂ ಒಂದನ್ನು ಅವರು ಡೆಹ್ರಾಡೂನ್‌ನ ಕಣಿವೆ ಪ್ರದೇಶದಲ್ಲಿ ಆರಂಭಿಸಿದರು.

ಇಂದು ಈ ಫಾರಂನಲ್ಲಿ 630 ಬಗೆಯ ಭತ್ತದ ತಳಿಗಳು, 150 ಗೋಧಿ ತಳಿಗಳು ಮತ್ತು ನೂರಾರು ಇತರ ಸಸ್ಯಗಳ ಆಗರವೇ ತಮ್ಮ ‘ನವಧಾನ್ಯ’ದಲ್ಲಿದೆ ಎಂದು ವಂದನಾ ಶಿವ ಹೆಮ್ಮೆಯಿಂದ ಹೇಳಿಕೊಳ್ಳುತ್ತಾರೆ. ಜೀವವೈವಿಧ್ಯತೆಯನ್ನು ಕಾಪಾಡುವುದೊಂದೇ ಮನುಷ್ಯನ ಆಹಾರ ಮತ್ತು ಪೌಷ್ಠಿಕತೆಯ ಸಮಸ್ಯೆಗೆ ಇರುವ ಉತ್ತರ ಎಂಬುದು ಲೇಖಕಿಯ ಅಭಿಪ್ರಾಯ. ಜೀವವೈವಿಧ್ಯದ ಸಂರಕ್ಷಣೆ ಹಾಗೂ ಸಾವಯವ ಕೃಷಿಯ ಅಭಿವೃದ್ಧಿಗಾಗಿ ‘ನವಧಾನ್ಯ’ದ ಮೂಲಕ ನಡೆಸಿದ ಚಳುವಳಿಯಿಂದಾಗಿ ಇಡಿಯ ದೇಶದಾದ್ಯಂತ ನೂರಕ್ಕೂ ಹೆಚ್ಚು ಸಮುದಾಯ ಬೀಜ ನಿಧಿಯನ್ನು ಸ್ಥಾಪಿಸುವುದು ಮತ್ತು ಮೂರು ಸಾವಿರಕ್ಕೂ ಹೆಚ್ಚು ಭತ್ತದ ತಳಿಗಳನ್ನು ಸಂರಕ್ಷಿಸುವುದು ಸಾಧ್ಯವಾಗಿದೆ ಎಂದು ಆಕೆ ಹೇಳಿದ್ದಾರೆ. ಕೃಷಿಕರಿಗೆ ಪೆಟ್ರೋಲ್, ಡೀಸಲ್ ಮುಂತಾದ ಇಂಧನಗಳನ್ನು ಬಳಸುವ ಬದಲಿಗೆ ಸೌರಶಕ್ತಿಯನ್ನು ಬಳಸುವುದನ್ನು ಮತ್ತು ರಾಸಾಯನಿಕ ಗೊಬ್ಬರಗಳ ಬದಲಿಗೆ ಸಾವಯವ ಗೊಬ್ಬರವನ್ನು ಉಪಯೋಗಿಸುವುದನ್ನು ‘ನವಧಾನ್ಯ’ ಚಳುವಳಿ ಹೇಳಿಕೊಟ್ಟಿದೆ. “ಜೀವವೈವಿಧ್ಯವು ನನಗೆ ಸಮೃದ್ಧಿ, ಸ್ವಾತಂತ್ರ್ಯ, ಸಹಕಾರ ಮತ್ತು ಸಹಬಾಳ್ವೆಯನ್ನು ಕಲಿಸಿಕೊಟ್ಟಿದೆ” ಎಂದು ವಂದನಾ ಶಿವ ಹೇಳುತ್ತಾರೆ.

ʼRights of Nature on the Global Stageʼ (ಜಾಗತಿಕ ಹಂತದಲ್ಲಿ ಪ್ರಕೃತಿಯ ಹಕ್ಕುಗಳು) ಎನ್ನುವುದು ಮುಂದಿನ ಭಾಗದ ಶೀರ್ಷಿಕೆಯಾಗಿದೆ. ಈ ಭಾಗದಲ್ಲಿ ಲೇಖನಯು ಪ್ರಕೃತಿಗೂ ತನ್ನದೇ ಆದ ಕೆಲವು ಹಕ್ಕುಗಳಿವೆ ಎಂದು ಪ್ರತಿಪಾದಿಸಿದ್ದಾರೆ. ಪ್ರಕೃತಿಯ ಹಕ್ಕುಗಳ ಅಂಶಗಳನ್ನು ಮೊಟ್ಟಮೊದಲ ಬಾರಿಗೆ ಈಕ್ವೆಡಾರ್‌ ಎಂಬ ದೇಶವು ತನ್ನ ಸಂವಿಧಾನದಲ್ಲಿ ಅಳವಡಿಸಿಕೊಂಡಿತು. ಇದರ ಪ್ರಭಾವದಿಂದಾಗಿ ಅನೇಕ ಮಹತ್ವದ ಅಂತಾರಾಷ್ಟ್ರೀಯ ತೀರ್ಮಾನಗಳನ್ನು ಮುಂದಿನ ದಿನಗಳಲ್ಲಿ ತೆಗೆದುಕೊಳ್ಳಲಾಯಿತು. ವಿಶ್ವಸಂಸ್ಥೆಯ ಮಹಾಕಾರ್ಯದರ್ಶಿಯು ಈ ಬಗ್ಗೆ ಒಂದು ವರದಿಯನ್ನು ಹೊರಡಿಸಿದ್ದು ಇದರ ಶೀರ್ಷಿಕೆಯು ʼHarmony with Naturé (ಪ್ರಕೃತಿಯೊಂದಿಗೆ ಸಾಮರಸ್ಯ) ಎಂಬುದಾಗಿದೆ. “ತಾನೂ ಪ್ರಕೃತಿಯ ಒಂದು ಅವಿಭಾಜ್ಯ ಅಂಗ ಎಂಬುದನ್ನು ಮಾನವ ಅರಿಯದಿರುವುದರಿಂದಲೇ ಪ್ರಕೃತಿಯನ್ನು ನಾಶಮಾಡುವ ಪ್ರವೃತ್ತಿ ಅವನಲ್ಲಿ ಕಂಡುಬರುತ್ತದೆ. ಪ್ರಕೃತಿಯ ನಾಶವೆಂದರೆ ಅಂತಿಮವಾಗಿ ತನ್ನ ನಾಶವೇ ಆಗಿದೆ ಎಂಬುದನ್ನು ಈಗಲಾದರೂ ನಾವು ತಿಳಿಯಬೇಕಿದೆʼ ಎಂದು ಆ ವರದಿಯು ಹೇಳಿದೆ ಎಂದು ಲೇಖಕಿ ವಿವರಿಸಿದ್ದಾರೆ.

ಭೇದವಾದ (Separatism)ವೇ ಪ್ರಕೃತಿ-ಮನುಷ್ಯನ ನಡುವಣ ಸೌಹಾರ್ದ ರಹಿತತೆಗೆ ಹಾಗೂ ಪ್ರಕೃತಿಯ ಮೇಲಿನ ಕತ್ಯಾಚಾರಕ್ಕೆ ಮೂಲ ಕಾರಣ ಎಂಬುದು ಲೇಖಕಿಯ ಅಭಿಪ್ರಾಯ. ಪಶ್ಚಿಮ ಆಫ್ರಿಕಾದ ಪರಿಸರವಾದಿಯಾದ ಕಾರ್ಮಕ್ ಕಲಿನನ್ ಹೇಳುವಂತೆ, ‘ವರ್ಣಭೇದವೆಂದರೆ ಭೇದದೃಷ್ಟಿಯೇ ಆಗಿದೆ’ ಇಂದು ನಾವು ಕಪ್ಪು ಜನರನ್ನು ವರ್ಣಭೇದ ನೀತಿಯಿಂದ ಕಾಣುವ ಹಂತವನ್ನು ದಾಟಿದ್ದೇವೆ. ಆದರೆ ಪ್ರಕೃತಿಯಿಂದ ಮನುಷ್ಯ ದೂರ ಮತ್ತು ಬೇರೆ ಎಂಬ ಭೇದವಾದ ಇನ್ನೂ ಅಳಿಯಬೇಕಾಗಿದೆ ಎಂದು ಲೇಖಕಿ ಅಭಿಪ್ರಾಯಪಡುತ್ತಾರೆ.

ಕೈಗಾರಿಕೀಕರಣಯುಗಕ್ಕೆ ಮುನ್ನ ‘ಜೀವಿಗಳು ಪ್ರಕೃತಿಯ ಅವಿಭಾಜ್ಯ ಅಂಗ ಎಂದು ಜನರು ನಂಬಿದ್ದರು. ಆದರೆ ವೈಜ್ಞಾನಿಕ ಚಿಂತನೆ ಬೆಳೆದಂತೆ ‘ಭೂಮಿಯು ಒಂದು ನಿರ್ಜೀವ ವಸ್ತು, ಜೀವಿಗಳಿಗೂ ಅದಕ್ಕೂ ಸಂಬಂಧವಿಲ್ಲ’ ಎಂಬ ಆಲೋಚನೆ ಬೆಳೆಯಿತು. ಅಂದಿನಿಂದ ಭೂಮಿಯ ಮೇಲೆ ಮನುಷ್ಯನ ದಬ್ಬಾಳಿಕೆ ಆರಂಭವಾಯಿತು. ಕೈಗಾರಿಕಾ ಕ್ರಾಂತಿಗೆ ಅನುಕೂಲ ಮಾಡಿಕೊಡುವ ಸಲುವಾಗಿ ಭೂಮಿಯನ್ನು ಬಲಿಕೊಡಲಾಯಿತು. ವೈವಿಧ್ಯಮಯವಾದ ಬೆಳೆಗಳ ಬದಲಾಗಿ ಏಕರೂಪದ ತಳಿಗಳನ್ನು ಬೆಳೆಯುವ ವಿಧಾನ ಜಾರಿಗೆ ಬಂದಿತು. ‘ಭೂಮಿತಾಯಿ’ (Terra Madre) ಎಂದು ಕರೆಯಲಾಗುತ್ತಿದ್ದ ಭೂಮಿ ಈ ಹಂತದಲ್ಲಿ ‘ಖಾಲಿಜಾಗ’ (Terra Nullius) ಎಂಬ ಹೆಸರನ್ನು ಪಡೆಯಿತು. ‘ಆಧುನಿಕ ವಿಜ್ಞಾನದ ಜನಕ’ ಎಂದು ಹೆಸರಾದ ಫಾನ್ಸಿಸ್ ಬೇಕನ್ ಈ ಸಿದ್ಧಾಂತದ ಪ್ರತಿಪಾದಕ. ಆತನ ಸಿದ್ಧಾಂತಗಳಿಂದ ಪ್ರಚೋದಿತವಾದ ವಿಜ್ಞಾನಿಗಳು ಭೂಮಿಯ ಹೊಟ್ಟೆಯನ್ನು ಬಗೆದು ಕಬ್ಬಿಣ, ಚಿನ್ನ, ತಾಮ್ರ ಮುಂತಾದ ಲೋಹಗಳನ್ನೂ ಕಾಡಿನ ಮರಮುಟ್ಟುಗಳನ್ನೂ ಆಗಾಧ ಪ್ರಮಾಣದಲ್ಲಿ ಮನುಕುಲದ ಬಳಕೆಗಾಗಿ ಉಪಯೋಗಿಸಲು ಬೇಕಾದ ವಿಧಾನ-ತಂತ್ರಜ್ಞಾನಗಳನ್ನು ರೂಪಿಸಿದರು. ಇದೆಲ್ಲವುಗಳಿಂದಾಗಿ ಕೈಗಾರಿಕೆಗಳು ಹೆಚ್ಚಿದವು. ನಗರಗಳು ರೂಪುಗೊಂಡವು, ನಗರ ಸಂಸ್ಕೃತಿ ಬೆಳೆದು ಗ್ರಾಮೀಣ ಹಾಗೂ ಅರಣ್ಯ ಜೀವನ ಪದ್ಧತಿಗಳು ತೊಂದರೆಗೆ ಈಡಾದವು.

ಮುಂದಿನ ಅಧ್ಯಾಯವನ್ನು ಲೇಖಕಿ What Nature Teaches ಎಂದು ಕರೆದಿದ್ದಾರೆ. ನಾವು ಇಂದು ಜಾಗತೀಕರಣದ ಕಾರಣದಿಂದಾಗಿ ಬಹುಮುಖಿಯಾದ ಸಮಸ್ಯೆಗಳನ್ನು ಎದುರಿಸುತ್ತಿದ್ದೇವೆ. ಇದಕ್ಕೆ ಮುಖ್ಯ ಕಾರಣ ನಾವು ಪ್ರಕೃತಿಯನ್ನು ನಿರ್ಜಿವ ವಸ್ತುವೆಂದು ಭಾವಿಸಿರುವುದು. ನಮ್ಮ ಚಿಂತನಾ ವಿಧಾನ ಬದಲಾಗಿ ಪರಿಸರ ಪ್ರಜ್ಞೆ ಎಲ್ಲರಲ್ಲೂ ಮೂಡಬೇಕು. ಪ್ರಕೃತಿ ನಮ್ಮೆಲ್ಲರ ಮಾರ್ಗದರ್ಶಕ ಎಂದು ಲೇಖಕಿ ಹೇಳಿದ್ದಾರೆ. ತಮ್ಮ ‘ನವಧಾನ್ಯ’ ಫಾರಂನಲ್ಲಿ ‘ಭೂ ವಿಶ್ವವಿದ್ಯಾಲಯ’ ವಿದ್ದು ಅದು ‘ಭೂ ಪ್ರಜಾಪ್ರಭುತ್ವ’ವನ್ನು ಬೋಧಿಸುತ್ತದೆ. ಭೂ ಪ್ರಜಾಪ್ರಭುತ್ವವೆಂದರೆ ಜೀವಜಾಲದಲ್ಲಿ ಎಲ್ಲ ಪ್ರಭೇದಗಳಿಗೂ ಸ್ವತಂತ್ರವಾಗಿ ಅಭಿವೃದ್ಧಿ ಹೊಂದಲು ಅವಕಾಶ ನೀಡುವುದು. ಮನುಷ್ಯ ಈ ಭೂಕುಟುಂಬದ ಒಬ್ಬ ಸದಸ್ಯನಾಗಿದ್ದು ಇತರ ಎಲ್ಲ ಪ್ರಭೇದಗಳನ್ನು ಗುರುತಿಸುವ, ಸಂರಕ್ಷಿಸುವ ಹಾಗೂ ಅವುಗಳ ಹಕ್ಕುಗಳನ್ನು ಸಂರಕ್ಷಿಸುವ ಹೊಣೆಗಾರಿಕೆಯನ್ನು ಹೊಂದಿದ್ದಾನೆ.

ನವಧಾನ್ಯದಲ್ಲಿರುವ ಭೂ ವಿಶ್ವವಿದ್ಯಾಲಯದಲ್ಲಿ ಕೃಷಿಕರು, ಶಾಲಾಮಕ್ಕಳು, ಮುಂತಾದ ವಿಶ್ವದ ವಿವಿಧ ಭಾಗಗಳಿಂದ ಆಗಮಿಸಿರುವ ಎಲ್ಲ ಜನರೂ ಜೀವಂತ ಬೀಜಗಳು (living seeds), ಸಜೀವವಾದ ಭೂಮಿ ಹಾಗೂ ಜೀವಜಾಲದೊಂದಿಗೆ ಸಂಪರ್ಕ ಪಡೆಯುತ್ತಾರೆ. ಅಲ್ಲಿಯ ಎರಡು ಪ್ರಮುಖ ವ್ಯಾಸಂಗ ಮಾಲೆಗಳೆಂದರೆ ‘ಸಾವಯವ ಕೃಷಿ ಮತ್ತು ಕೃಷಿ ಪರಿಸರ ವಿಜ್ಞಾನದ A-Z’ ಮತ್ತು ‘ಗಾಂಧಿ ಮತ್ತು ಜಾಗತೀಕರಣ’.

ವಂದನಾ ಶಿವರ ಭೂ ವಿಶ್ವವಿದ್ಯಾಲಯಕ್ಕೆ ಪ್ರೇರಣೆ ದೊರೆತಿರುವುದು ರವೀಂದ್ರನಾಥ ಠಾಕೂರರ ಶಾಂತಿನಿಕೇತನ’ದಿಂದ ಠಾಕೂರರು ತಮ್ಮ ತಪೋವನ ಎನ್ನುವ ಪ್ರಬಂಧದಲ್ಲಿ ‘ಭಾರತದ ನಾಗರೀಕತೆಯ ಪುನಶ್ವೇತನದ ಮೂಲವಿರುವುದು ಜನಭರಿತ ವಾದ ನಗರಗಳಲಲ್ಲ, ಬದಲಿಗೆ ದಟ್ಟವಾದ ಕಾಡುಗಳಲ್ಲಿ, ಭಾರತೀಯ ದಾರ್ಶನಿಕರ ಉದಾತ್ತ ಚಿಂತನೆಗಳು ಜನದಟ್ಟಣೆಯ ಮಧ್ಯದಲ್ಲಿ ಹುಟ್ಟಿಲ್ಲ. ಬದಲಿಗೆ ನದಿ, ಬೆಟ್ಟ, ಕಾಡುಗಳೊಂದಿಗೆ ಅವರು ನಡೆಸಿದ ಅನುಸಂಧಾನದಿಂದ ಮೂಡಿದೆ. ಅರಣ್ಯದ ಶಾಂತಿಯು ಮಾನವನ ಬೌದ್ಧಿಕ ಬೆಳವಣಿಗೆಗೆ ಸಹಕಾರಿಯಾಗಿದೆ. ಅಲ್ಲಿನ ವೈವಿಧ್ಯತೆ ಚರಾಚರಗಳನ್ನು ಒಗ್ಗೂಡಿಸುವ ಶಕ್ತಿಯೂ ಆಗಿದೆ” ಎಂದಿದ್ದಾರೆ. ಠಾಕೂರರ ಪ್ರಕಾರ ಕಾಡು ಎನ್ನುವುದು ಕೇವಲ ಜ್ಞಾನ ಹಾಗೂ ಸ್ವಾತಂತ್ರ್ಯದ ಪ್ರತೀಕ ಮಾತ್ರವಲ್ಲ, ಬದಲಿಗೆ ಅದು ಸೌಂದರ ಹಾಗೂ ರಸಾನುಭವ, ಸಂತೋಷ, ಸಾಮರಸ್ಯಗಳ ಸಂಕೇತವೂ ಆಗಿದೆ. ಹೀಗೆ ಅರಣ್ಯಗಳು ನಮಗೆ ಐಕ್ಯತೆ ಹಾಗೂ ಸಹಾನುಭೂತಿಯನ್ನು ಕಲಿಸುತ್ತವೆ.

ಕೊಳ್ಳುಬಾಕತನ ಮತ್ತು ಲೋಭ ಯಾವಾಗ ಕೊನೆಯಾಗುವುದೋ ಆ ನಿಮಿಷದಿಂದ ಆನಂದಕರವಾದ ಜೀವನ ಪ್ರಾರಂಭವಾಗುತ್ತದೆ ಎಂಬ ಹೇಳಿಕೆಯೊಂದಿಗೆ ವಂದನಾರವರು ತಮ್ಮ ಪ್ರಬಂಧವನ್ನು ಮುಕ್ತಾಯಗೊಳಿಸಿದ್ದಾರೆ.

Glossary:

Ecology : the study of relationships of organisms with each other and their surroundings.

Bio-diversity : the variety of life in the world or in a particular habitat or ecosystem.

Monoculture : the cultivation of a single crop (on a farm or area or country).

Earth Democracy : the freedom for all species to evolve within the web of life.

Anthropocentr : Regarding humans as the central element of the universe. (ಮಾನವ ಕೇಂದ್ರ ಸಿದ್ದಾಂತ)

Organic farming : ಸಾವಯವ ಕೃಷಿ

Pluralism : a condition or system in which two or more states, groups, principles, sources of authority, etc., coexist. ( ಬಹುತ್ವ ಸಿದ್ದಾಂತ )

Equity : the quality of being fair and impartial.

Renunciation : the formal rejection of a belief, claim, or course of action.

Consumerism : the protection or promotion of the interests of consumers. ( ಕೊಳ್ಳುಬಾಕ ಸಂಸ್ಕೃತಿ )

logging : the cutting, skidding, on-site processing, and loading of trees or logs onto trucks