Gandhian Environmentalism

Gandhian Environmentalism By Sankhya Jana B.A (History Hons.) Lady Brabourne College Email Id – [email protected] Abstract This paper aims to explore the environmentalist and ecological dimensions of Gandhian philosophy. It attempts to identify the key environmental principles and concepts that emerged from his teachings. One of the key concepts that emerges from Gandhi's environmentalism is his emphasis on the interconnectedness and interdependence of all living beings. He believed that human beings should not consider themselves as superior to other species and should instead strive for a harmonious relationship with nature. Gandhi also stressed the need for self-sufficiency and simplicity in living, which he saw as essential for reducing human impact on the environment. Furthermore, the paper explores the influence of Gandhi's environmentalism on different environmental movements in the contemporary world, particularly in the context of the ongoing environmental crisis. Keywords – development, environmentalism, ecology, non-violence, nature, harmony, interconnectedness, satyagraha, sustainable Introduction Mahatma Gandhi is arguably one of the most influential people in human history, having made a profound impact on the lives of a vast number of people during his lifetime. Gandhiji is revered as the father of the nation in India, whose non-violent nationwide campaigns against the British colonial authority played a significant role in India’s struggle for independence. While Gandhi's philosophy is multifaceted and has extensive socio-political implications, its environmental and ecological aspects remain relatively unexplored. His philosophy has significant implications for environmentalism and the conservation of nature. Green politics were hardly in vogue during Gandhi’s lifetime and Gandhi himself never used the terms environment protection or ecology in his writings or speeches. However, Gandhi's ideas of self-sufficiency and decentralized living, as seen in his advocacy for Village Swaraj and Swadeshi, aimed to promote a sustainable lifestyle that was in harmony with nature. He emphasized the importance of nonviolence towards all living beings, including animals, and promoted organic farming and tree plantation. Gandhi's environmentalism has influenced various environmental philosophies and movements. The Kingdom of Satan vs. The Kingdom of God Gandhi was a vociferous critic of western model of industrialization and development and cautioned against India emulating the same model. In his journal, Young India, he wrote, “God forbid that India should ever take to industrialization after the manner of the West. The economic imperialism of a single tiny island kingdom (England) is today keeping the world in chains. If an entire nation of 300 million took to similar economic exploitation, it would strip the world bare like locusts.” Gandhi considered the modern (British) civilization to be the ‘Kingdom of Satan’, which is characterized by “an indefinite multiplicity of wants”. In contrast, the ancient (Indian) civilization was the ‘Kingdom of God’, which strictly restricted and regulated these wants (Gandhi). Though Gandhi’s opposition to the western modes of urban-industrial development were based on moral and religious reasons, it had obvious ecological undertones (Guha, Mahatma Gandhi and the Environmental Movement in India). Gandhi’s solution to the damages of development was village-centered economic development. His vision for an ideal village was one that was self-governing and self-sustaining, comprising of a clean and hygienic environment and collective management of natural resources. He cautioned against the rapid mechanization of agriculture, arguing that sacrificing soil fertility for short-term profits would be a short-sighted and disastrous policy, leading to the virtual depletion of the soil. Instead, he was a strong proponent of organic manure, which enriched the soil and improved village hygiene through the effective disposal of waste. He singled out the work of Albert Howard, who had pioneered organic agriculture methods at his Institute of Plant Industry in Indore. In Gandhi's own journal, Harijan, he approvingly described in great detail the methods developed by Howard and his colleagues to transform a mixture of cow dung, farm waste, wood ash, and urine into valuable fertilizer (Guha, Mahatma Gandhi and the Environmental Movement in India). Gandhi's philosophy of voluntary simplicity provides a sustainable alternative to modern lifestyles at the individual level. His famous quote, "the world has enough for everybody's need, but not enough for everybody's greed," as Ramchandra Guha writes, ‘is, in effect, an exquisitely phrased, one-line environmental ethic’. Gandhi lived by this ethic himself, emphasizing the importance of resource recycling and minimizing wants (Guha, Mahatma Gandhi and the Environmental Movement in India). Thus, Gandhi’s analysis of large-scale economic development, recommendations for rural reconstruction, and personal ethics all provide valuable insights into the current environmental crisis when translated into modern terms. Non-Violence and Deep Ecology Gandhi's philosophy emphasized the interconnectedness of all life and recognized the importance of living in harmony with nature. Gandhi's concern with the interconnectedness of all life can also be seen in his writings on ahimsa, often translated as nonviolence. Ahimsa was considered by Gandhi to be the source of Truth, which he believed was the ultimate goal of life. Nonviolence, therefore, meant not only refraining from harming human life but also all other living beings. Gandhi's ecological views align closely with the philosophical principles of deep ecology. The Norwegian environmentalist philosopher Arne Naess, who coined the term ‘deep ecology’, was inspired by Gandhi's ideas and work. Deep ecology refers to an ecological movement that is based on a profound respect for all forms of life, and which accords them an equal right to live and flourish. The movement emphasises that level of human intervention in nature is becoming increasingly excessive, which calls for a shift in economic, technological, and ideological policies (Weber). Naess drew inspiration from the principles of nonviolence and interconnectedness of all life that were championed by Gandhi. Both philosophers emphasized the idea of "biospherical egalitarianism," which recognizes the intrinsic value of all living beings and promotes the idea of living in harmony with one another (Weber). They argued that nature should not be exploited for human interests and rejected the notion that living beings are merely instrumental resources to serve human needs. Satyagraha and the Indian Environmental Movements In Gandhi's perspective, Satyagraha referred to the utilization of nonviolent resistance as a political strategy instead of using violent means. Non-cooperation through the power of satyagraha has been a conventional form of protest against exploitative authority in India. Gandhi highlighted that satyagraha was merely an extension of a longstanding tradition in India. As stated in Hind Swaraj, the Indian people have typically practiced passive resistance in all aspects of life. Therefore, when the rulers fail to meet their expectations, the people of India have chosen to cease cooperation with them (Shiva). Forest Satyagrahas spread throughout India in the years 1930-31, as villagers protested against the British reservation of forests for exclusive exploitation, which turned a common resource into a commodity. These non-violent protests were successful in regions where local survival was linked to access to forests. Forest Satyagrahas succeeded in reviving some traditional rights of village communities to forest products. However, revenue-maximizing objectives continued to guide British forest management, and contemporary forest management in post-Independence India is carried out with similar goals, in the name of "national interest" and "economic growth" (Shiva). This has caused destruction of forest ecosystems and threatened the survival of forest-dwelling communities in ecologically sensitive regions. In response, the Chipko Movement emerged as a non-violent Gandhian resistance movement, beginning in the Garhwal region in the 1970s and spreading to other parts in India. The movement's name comes from the Hindi word "embrace", referring to the practice of hugging trees to protect them from being cut down, thereby drawing attention to the need for forest conservation and community control over natural resources. The Chipko Movement, as Vandana Shiva remarks, “is historically, philosophically and organizationally, an extension of traditional Gandhian Satyagraha.” (Shiva). Gandhi's emphasis on the moral and spiritual dimensions of human life and his insistence on the importance of community control over resources were central to the Chipko Movement's philosophy and methods. Prominent activists involved in the movement such as Sundarlal Bahuguna, Chandi Prasad Bhatt, and Gaura Devi, were heavily influenced by eminent Gandhians like Mira Behn and Sarala Behn. Towards the end of the twentieth century, India witnessed another environmental movement – the Narmada Bachao Andolan (NBA) protesting against the construction of the Sardar Sarovar Dam on the Narmada River in India which would displace millions of people and destroy their livelihoods. The movement, led by social activists and Gandhians Baba Amte and Medha Patkar, sought to protect the rights of the people living along the river and to promote sustainable and equitable development. The NBA is rooted in the idea of self-reliance and sustainable development, which is in line with Gandhi's vision for India. Gandhi was a strong advocate for the rights of the rural communities. He believed that development should not come at the expense of people's livelihoods and the environment. The NBA's focus on these issues is therefore in line with Gandhi's ideals of justice and equity. Analysing the ideological perspectives within the post-independent environmental movements in India, Ramchandra Guha has categorised these Gandhi-inspired movements as Crusading Gandhian which strongly opposes modern ways of life and relies on religious language. They view the pre-colonial village community as a model for ecological and social harmony and interpret Gandhi's invocation of Ram Rajya in a literal sense. The methods used by this group are deeply rooted in the Gandhian tradition and include fasting, padayatras, and poojas, all of which use traditional cultural practices to advance modern environmentalism. The Crusading Gandhians are primarily concerned with the dominance of modernist philosophies like rationalism and economic growth among the Indian intelligentsia. They advocate for a non-modern philosophy rooted in Indian tradition, which they propagate through their writings and speeches. (Guha, Ideological Trends in Indian Environmentalism.) Limitations of Gandhian Environmentalism While it may be challenging to consider Gandhi as an environmentalist or an ecology philosopher, he continues to resonate with individuals who value the environment, follow vegetarianism, promote non-violence, challenge exploitative practices of developers, and treat animals with respect and dignity. However, the Gandhian approach to environmentalism is not without its limitations. Drawing inspiration from Gandhism restricts the environmental movements within the boundaries of the countryside, and fails to address the unique social and environmental issues of urban areas. Despite India's rapidly growing urban population, Indian environmentalists continue to condemn the urban-industrial way of life without acknowledging the consequences of unregulated urbanization. These consequences include pollution, overcrowding, associated diseases, water shortages, inadequate housing and sanitation, and an energy-inefficient transportation system. (Guha, Mahatma Gandhi and the Environmental Movement in India) Conclusion In an era of hyper-consumerism that leads to the depletion of natural resources, environmental degradation, and the creation of massive amounts of waste and pollution, it is perhaps effective to follow Mahatma’s example who led a simple, sustainable life. Gandhian environmentalism offers a unique perspective on our relationship with nature and the importance of living in harmony with the natural world. His ideas continue to inspire and guide environmental movements around the world, reminding us of the urgent need to protect and preserve our planet for future generations. Works Cited n.d. Gandhi, M.K. Hind Swaraj. 1909. Guha, Ramachandra. "Ideological Trends in Indian Environmentalism." Economic and Political Weekly, vol. 23, no. 49 1988: 2578–81. Guha, Ramachandra. "Mahatma Gandhi and the Environmental Movement in India." Persoon, Edited by Arne Kalland and Gerard. Environmental Movements in Asia. Curzon Press, 1998. Lal, Vinay. "Gandhi and the Ecological Vision of Life: Thinking beyond Deep Ecology." Environmental Ethics 2000: 149 - 168. Shiva, Vandana, and J. Bandyopadhyay. "The Evolution, Structure, and Impact of the Chipko Movement." Mountain Research and Development, vol. 6, no. 2 1986: 133-42. Tiwari, Rajnarayan R. "Gandhi as an Environmentalist." The Indian journal of Medical Research vol. 149 n.d. Weber, Thomas. "Gandhi and Deep Ecology." Journal of Peace Research; Vol. 36, No. 3 May 1999. 6