From Scroll.in: How does the government define a smart city under its much-publicised Smart City Mission? This may never be known. An exercise to set clear benchmarks to assess when exactly a city is delivering a high enough quality of life to be declared a smart city was shut down by the urban development ministry.
From The Ecologist: It’s the very conception of law that needs to change, and thereby our relationship with Nature. Once we recognise that we are born into a lawful and ordered universe and that our wellbeing is derived from complying with these laws, this understanding should permeate the transformation of all the other modern institutions.
From The Conversation: If the global economy grows by 3% till 2100, it will be 60 times larger than now. The existing economy is already environmentally unsustainable, so we simply cannot“decouple” growth from environmental impact. This paper looks at policies that could facilitate a planned transition beyond growth–while considering the huge obstacles along the way.
From The Wire: With a predominantly tribal population, Barkheda is a typical central Indian village. A few years ago, the villagers took charge of their natural resources and established a village executive committee. The committee governs all the water bodies of Barkheda, which now has rules on water usage, based on the principles of equity.
From The Hindu: An afforestation initiative led by naturalists and locals, with support from forest and revenue department officials, has resulted in the Arunachala hill in Tiruvannamalai, Tamil Nadu, shedding its barren, brown visage. Lalitha Sridhar reports on the decade-plus-long turnaround of a damaged fragile, semi-arid ecosystem by successfully harnessing scientific expertise and local knowledge.
George Monbiot writes: We cannot hope to address our predicament without a new worldview. We cannot use the models that caused our crises to solve them. We need to reframe the problem. This is what the most inspiring book published so far this year – Doughnut Economics by Kate Raworth of Oxford University -has done.
India’s Tribal communities are under extreme pressure, right from big dams and mines to violent insurgencies and militarisation engulfing their lands. In 25 years, will these communities cease to exist? Or, will they represent thriving, revitalised models of egalitarian sustainability that the rest of the world has come to recognise and is learning from? Felix
This is a weekend Orientation Camp organised by the Ecologise Network. It is a part of a programme through which those living in cities can explore living in an ecologically more sensitive and sustainable manner. The camp also aims to expose participants to the current world crisis of global warming, resource depletion and growing inequality.
From Open Democracy: Open cooperativism is an effort to infuse cooperatives with the basic principles of commons based peer production. Here are six interrelated strategies for post-corporate entrepreneurial coalitions. The aim is to go beyond the classical corporate paradigm, and its extractive profit-maximizing practices, toward the establishment of open cooperatives that cultivate a commons-oriented economy.
From VillageSquare.in: The residents of Hesatu village have successfully raised a thriving forest without any intervention from the state or civil society organisations. They have demonstrated how to create a sustainable economy from ecology by raising a forest of over 100,000 trees on what used to be 365 acres of wasteland barely six years ago.
Gabriel Popkin reports: To preserve a natural landscape, kick people out. This “guns and fences” paradigm of conservation relies on drastically restricting local people’s activities—or even displacing them altogether. Today, it has spread around the world, with disastrous consequences for communities. But in many cases, it may be misguided, argue a growing chorus of experts.
Can there be a collective search for paradigms and pathways towards a world that is sustainable, equitable and just? How can such frameworks and visions build on an existing heritage of ideas and worldviews and cultures, and on past or new grassroots practice? This note attempts to layout a few thoughts towards such a process.
Felix Padel writes: An Adivasi economy, in its traditional or pre-globalization form at least, was based in many ways on ecological principles. In the words of a Kond elder in Kandhamal district, Odisha, “Where are the saints in your society? In this village we are all saints. We consume little, share everything, and waste nothing.”
Didier Prost writes: Development impacts on the climate, the way fertile land is used and on ecosystems are catastrophic for the environment. A “return to (the notion of) land as a common good” requires us to raise “awareness or consciousness of place” in order to rebuild relationships of co-evolution between human settlements and the environment.
Book excerpt: Both corporations and governments alike, who seek to consolidate their land ownership, often push for clearly defined tenurial rights rather than have to deal with messy overlapping custodianships. Many scholars have highlighted the limits of tenurial security in achieving conservation and that a tenure creates willing stakeholders in large scale land use change.
Navi Radjou writes: My thesis is that powerful centripetal forces are gaining great momentum and are about to usher in the Age of Convergence. This epochal shift provides India a once-in-a-millennium opportunity to assume global leadership in co-creating innovative solutions to tackle socio-economic challenges that will severely afflict the whole of humanity in coming decades.
David Bollier writes: How are we to imagine and build a radically different world when the incumbent system aggressively resists change? Our challenge is not just articulating alternatives, but identifying strategies for actualizing them. The commons —a paradigm, a discourse, an ethic, and a set of social practices— holds great promise in transcending this conundrum.
Broroti Roy writes that in India, many are reluctant to use the term ‘degrowth’ because growth is seen as the only way to get rid of poverty. However, there are many grassroots initiatives emerging here, too, which follow the same principles of respecting the planet’s limits and pursuing the core values of equity and justice.
Economic development and modernity have transformed livelihoods into deadlihoods. They are wiping out millennia-old livelihoods that were ways of life, with no sharp division between work and leisure; replacing them with dreary assembly line jobs where we wait desperately for holidays… Less visible is the pauperisation of those deprived of natural resources they depended on.
Richard Norgaard writes: Two centuries of explosive economic growth have radically altered our world. With human activity now the major driver of geological change, the industrial era has come to be called the Anthropocene. In this essay, I instead adopt the term Econocene, thereby underscoring its ideological foundation: economism, the reduction of all social relations to market logic.