Chipko Movement and Narmada Movement PDF

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In general, an environmental movement can be defined as a social or political movement that is dedicated to either environmental conservation or to enhancing the current state of the environment. Alternatively, the names 'green movement' and 'conservation movement' are used to refer to the same phen...

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CHIPKO ANDOLAN AND NARMADA ANDOLAN :AN ENVIRONMENTAL MOVEMENTS Environmental resources include air, water, land, forests, and minerals, and they are all part of the natural environment. It is our responsibility to safeguard natural resources. Nonetheless, as a result of technological innovation and other factors, there is widespread mismanagement of these natural resources, resulting in land degradation, water pollution, air pollution, and deforestation. All of these things contribute to the deterioration of the environment. In order to reclaim the environment, efforts are being undertaken by the government through laws, non-governmental organisations (NGOs) through awareness and popular mobilisation, and individuals. There have been instances where people have rescinded their anti-violent protests and instead adopted nonviolent initiatives to safeguard their environment. In general, an environmental movement can be defined as a social or political movement that is dedicated to either environmental conservation or to enhancing the current state of the environment. Alternatively, the names 'green movement' and 'conservation movement' are used to refer to the same phenomenon. Those involved in environmental movements advocate for the long-term management of natural resources. The environmental movements frequently emphasise the importance of changing public policy in order to safeguard the environment. Many movements are oriented on environmental issues, health issues, and human rights issues. Environmental movements range from those that are highly structured and formally institutionalised to those that are radically unorganised and unintentionally informal. The geographic reach of various environmental movements vary from being local to being worldwide in its application. Organizing social activity purposefully focused towards encouraging sustainable use of natural resources, preventing environmental degradation, or bringing about environmental restoration, as defined by Guha and Gadgil (1989), are known as environmental movements. A type of "social movement" defined by Yanki Tong as "a diverse array of individuals, groups, and coalitions who share a common interest in environmental protection and act to bring about changes in environmental policies and practises" is defined as "an array of individuals, groups, and coalitions who share a common interest in environmental protection and act to bring about changes in environmental policies and practises." 'Environmental movements' are defined as vast networks of individuals and organisations committed to taking collective action in the pursuit of environmental advantages. There is a widespread understanding that environmental movements are extremely diverse and complex, with organisational forms ranging from highly organised and formally institutionalised to radically informal, the spatial scope of their

activities ranging from the local to nearly worldwide in scope, and the nature of their concerns ranging from one single issue to the full spectrum of global environmental concerns. In keeping with the term's usage among environmental activists themselves, such an inclusive conception enables us to consider the connections between the various levels and forms of what activists refer to as "the environmental movement" (Christopher, 1999: 2). The environmental movement is a global movement that manifests itself in different ways from country to country and is represented by a variety of organisations ranging from large to grassroots. In part because of its enormous membership, different and strong political positions, and occasionally theoretical nature, the environmental movement does not always achieve its aims in the same way as other movements. The movement also encompasses a number of other movements with a more narrow focus, such as the environmental movement. Private citizens, professionals, religious followers, politicians, scientists, non-profit organisations, and individual activists are all members of the movement, to put it in its broadest terms. Chipko Movement thought of by Chandi Prasad Bhatt in a meeting in the Mandal on April 1, 1973. The Chipko movement concentrated world attention on the environmental problems of the Alaknanda catchment area in the mid-Western Himalayas (Santra, S. C. 2009). It was started by noted environmentalist Sunderlal Bahuguna in 1970’s to safeguard the rich forest of western Himalaya Range. This movement was basically a people movement to resist the cutting of trees. There were frequent floods in the Alkanand River catchment area due to cutting trees for developmental world like the construction of roads, river dam projects etc. However, the original 'Chipko movement' was started around 260 years back in the early part of the 18th century in Rajasthan by Bishnoi community. A large group of them from 84 villages led by a lady called Amrita Devi laid down their lives in an effort to protect the trees from being felled on the orders of the Maharaja (King) of Jodhpur. After this incident, the maharaja gave a strong royal decree preventing the cutting of trees in all Bishnoi villages. The Chipko protests in Uttar Pradesh achieved a major victory in 1980 with a 15- year ban on green felling in the Himalayan forests of that state by the order of Mrs. Indira Gandhi, the then Prime Minister of India. Since then, the movement has spread to many states in the country. In addition to the 15-year ban in Uttar Pradesh, the movement has stopped felling in the Western Ghats and the Vindhyas and has generated pressure for a natural resource policy that is more sensitive to people's needs and ecological requirements. Some other persons have also been involved in this movement and have given it proper direction. Mr. Sunderlal Bahuguna, a Gandhian activist and philosopher, whose appeal to Mrs. Indira Gandhi, the then Prime Minister of India, resulted in the green-

felling ban. Mr. Bahuguna coined the Chipko slogan: 'ecology is a permanent economy'. Mr. Chandi Prasad Bhatt, is another leader of the Chipko movement. He encouraged the development of local industries based on the conservation and sustainable use of forest wealth for local benefit. Mr. Ghanasyam Raturi, the Chipko poet, whose songs echo throughout the Himalayas of Uttar Pradesh. The main demand of the people in these protests was that the benefits of the forests, especially the right to fodder, should go to local people" (Reddy, Ratna V. 1998). In this context Santra, (2000) recorded that in 1960, to maintain border security; a vast network of roads was constructed in this area besides taking up projects of various other types. All this was catastrophic for the forests and also the total environment of the area, chopping of trees and rolling them down hills loosened the upper soil which eroded further during rain. This had a disastrous impact and resulted in the devastating flood in the Alaknanda in July 1970, which caused destruction in the upper catchment area. Reddy (1998) further stated that, "in early 1973, the forest department allotted ash trees to a private company. This incident provoked the Dasholi Gram Swarajya Sangha (DGSS) a local cooperative organization to fight against this injustice through lying down in front of timber trucks and burning resin and timber depots as was done in the quit India movement. When these methods were found unsatisfactory, Chandi Prasad Bhat, one of the leaders, suggested embracing the trees to prevent them from being cut. With its success, the movement has spread to other neighboring areas, and then onwards the movement is popularly known internationally as Chipko movement (Reddy, Ratna V. 1998: 688)." Karan (1994) indicated that "by the late 1980s, the movement had broken into two groups that have broad grassroots support and advocate participatory methods which respond to local issues in the context of local social and cultural traditions. One group followed a strategy that emphasizes ecologically sound development of forest by local people to meet local needs. The second group followed the deep-ecology paradigm of environmental management" (Karan, P. P. 1994). Reddy, Ratna and Mukul (1998) indicated that, Chipko movement has had six demands, one of which is complete stoppage of commercial cutting of trees. The other demands include: 1. On the basis of minimum needs of the people, a reorganization of traditional rights should take place. 2. Arid forests should be made green with people's participation and increased tree cultivation. 3. Village committees should be formed to manage forests. 4. Forest related home-based industries should be developed and the raw materials, money and technique for it should be made available. 5. Based on local conditions and requirements, local varieties should be given

priority in afforestation (Reddy, Ratna V. 1998). Narmada Bachao Andolan The movement against the Narmada River Valley Project, which has gained considerable support in India's environmental crusade, is the most prevalent (Reddy, Ratna V, 1998). The Narmada Bachao Andolan is the most significant mass campaign against the construction of a massive dam on the Narmada river, which began in 1985 and continues to this day. There are many different types of people who live along the Narmada River in India's west flowing region. These include indigenous people (Bhils and Gonds) who live in the woods and a huge number of rural people who live along the Narmada River. The Narmada valley is home to one of the world's largest and most adaptable water projects, the Narmada Multipurpose Water Project. The Narmada River Development Project, which includes the construction of thirty large dams and several small dams on the river and its fifty-one major tributaries, is now in the planning stages of implementation. Besides improving the valley's appearance and quality of life for its population, the project will also enhance food output and hydropower generation in Gujarat, Madhya Pradesh, and Maharashtra states. According to Karan (1994), more than twenty-one million people dwell in the valley, the majority of whom live in villages. More than 250,000 people will be displaced as a result of the projected Sardar Sarovar Dam and Narmada Sagar reservoir. It is the issue of resettlement or rehabilitation of these individuals that is the focal point of the debate. The two plans are already under construction, with a US$550 million loan from the World Bank helping to fund their development. It is a multi-crore initiative that will bring in a substantial amount of money for the government. The Narmada Valley Development Plan is both the most anticipated and the most difficult development project in India's history. The proponents believe that it will generate 1450 MW of electricity for towns and cities. Some of the dams, such as the Tawa and Bargi Dams, have already been completed. Those opposed, however, claim that the hydroelectric project will have a devastating impact on human life as well as biodiversity because it will destroy thousands of acres of forest and agricultural land. On the other side, it will result in the eviction of thousands of people from their homes and livelihoods. They think that water and energy may be delivered to the people through alternative technical ways that are both environmentally friendly and cost-effective to implement. According to Reddy (1998), this movement was centred on the question of human rights at the outset of its existence. The primary leaders of the movement at the time, such as Medha Patkar, were working for the establishment of proper rehabilitation programmes for those who had been displaced by the dam. As a result of the state's ineffective implementation of rehabilitation programmes, human rights activists have taken on the role of articulators of anti-dam protests, providing electricity and fresh

drinking water to 40 million people in thousands of villages. Their demands included a full halt to the construction of the dam. The movement, on the other hand, garnered widespread public attention as a result of the mobilisation and organisation of oustees (most of whom were tribals), as well as the participation of prominent social workers such as Baba Amte, Sunderlal Bahuguna, and Medha Patkar. Despite the fact that it has achieved widespread public notice as a result of its coverage in three states, the most notable element of this campaign is the international support it has received (Reddy, Ratna V. 1998). The widespread demonstrations around the country have not only had an impact on the local people, but they have also had an impact on numerous notable celebrities, such as Bollywood star Aamir Khan, who has publicly expressed his support for the Narmada Bachao Andolan. He stated that all he wants is for individuals who have been forced to live on the streets to be provided with a roof. He urged with the general public to participate in the current situation and come up with the greatest available answers. Media campaigns by the Narmada Bachao Andolan have been used to exert pressure on the World Bank to withdraw its loan from the project. According to Nepal, Padam (2009), the Narmada Bachao Andolan has drawn on a variety of discourses for its protests, including but not limited to the following: "displacement risks and provisions for resettling displaced people; environmental impact and sustainability issues; financial implications of the project; forced evictions and violations of civil liberties; issues pertaining to river valley planning and management; implications of the Western growth model; alternative development and appropriate technology, to name a few issues. The movement employs a variety of tactics to express itself, including satyagraha, Jal Samarpan, Rasta Roko, Gaon Bandh, protests and rallies, hunger strikes, and project blockage, among others."...