| Both sides previous revision Previous revision Next revision | Previous revision |
| research_report_sanjeev-shankar [2008-05-20 19:34] – sanjeev | research_report_sanjeev-shankar [2008-06-13 21:58] (current) – sanjeev |
|---|
| ====Gro World - RUrban Permaculture==== | ====Gro World - RUrban Permaculture==== |
| |
| This report is in progress as of May 2008 | Note: This research began with the working title, 'Gro World - Urban Permaculture' which has now been modified to 'Gro World - RUrban Permaculture'. The researcher has found strong links between Indian cities and their immediate rural surroundings. These urban villages produce food, milk and other services for the city. 'RUrban' refers to this symbiotic relationship. For a summary of the research please click on the following link: |
| | {{:permaculture-_towards_a_sustainable_future.pdf|}} |
| Note: This research began with the working title, 'Gro World - Urban Permaculture' which has now been modified to 'Gro World - RUrban Permaculture'. The researcher has found strong links between Indian cities and their immediate rural surroundings. These urban villages produce food, milk and other services for the city. 'RUrban' refers to this symbiotic relationship. | |
| |
| === Introduction === | === Introduction === |
| Plants are the centre of the web of life. The growth of urban centres around the globe has had a critical impact on ecology. Some of the questions at the core of this research are: | The growth of urban centres around the globe has had a critical impact on ecology. Some of the questions at the core of this research are: |
| * Is there an ecological limit to economic growth? | * Is there an ecological limit to economic growth? |
| * Do we have the right to consider human beings as more valuable than other life forms? | * Do we have the right to consider human beings as more valuable than other life forms? |
| |
| Some of the reasons for this project are as follows: | Some of the reasons for this project are as follows: |
| * Uncontrolled growth of cities has had a devastating impact on ecology. | |
| * By the end of 2008, half the world's population will be living in cities for the first time in history.(according to a UN report) | * By the end of 2008, half the world's population will be living in cities for the first time in history.(according to a UN report) |
| * Cities are becoming increasingly polluted, unhealthy and disconnected with other life forms. | * Cities are becoming increasingly polluted, unhealthy and disconnected with other life forms. |
| * On-site research of Gurukula Botanical Sanctuary, focusing on preserving and increasing biodiversity | * On-site research of Gurukula Botanical Sanctuary, focusing on preserving and increasing biodiversity |
| * Design for urban gardening prototypes and kits | * Design for urban gardening prototypes and kits |
| * Article for the Luminous Green publication on the [[Gurukula Botanical Sanctuary]] | * Article for the Luminous Green publication on the Gurukula Botanical Sanctuary |
| * Participation in the Research Gathering in October 2007 | * Participation in the Research Gathering in October 2007 |
| * Participation in the groWorld design session in April 2008 | * Participation in the groWorld design session in April 2008 |
| |
| ===Directions=== | ===Directions=== |
| We are all becoming increasingly aware that our actions can no longer be seen as isolated acts of private concern. The idea of sustainability is a constantly evolving journey. It is not a destination. The insights and lessons through this journey go beyond farming and ecology. Since, the nature of farming and land is highly interconnected, it affects every aspect of our society including social justice and global peace. | |
| The researcher would like to conclude with the following directives: | |
| |
| * The most insightful ideas are also the most basic. These can come from any source, independent of age, status, experience or academic background. | The idea of sustainability is a constantly evolving journey. The insights and lessons learnt have gone far beyond farming and ecology. Since, the nature of farming and land is highly interconnected, it affects every aspect of our society. The researcher would like to conclude with the following directives: |
| |
| * We need to nurture a moral force: an anchor in every culture, which challenges convention. This could come from spirituality, religion, a story, a community or a genuine leader. The current impetus on a sustainable future could be such an anchor. This would build an effective self-regulatory pattern in a system. India, with its spiritual heritage is a prime example of this inner, collective idea of balance and control. | ==To learn, to care, to share and to give== |
| |
| * We need a counterpoint to the ongoing movement of 'fast and furious' with a 'slow and deep' mind set. We have to be able to foster responsibility towards a long term view. Greening up our excessive consumption without changing our habits will not work. Humanity must consume less and we must slow down. Population growth is at the centre of this issue. We must look at authentic solutions for reversing population growth through improving women's rights and by making contraceptives available.((http://www.greenpeace.org/international/about/deep-green))((http://www.longnow.org/about/)) | Simple solutions can originate from any source, independent of age, status, experience or academic background. The issue of education, literacy and awareness is crucial for the success of any venture. Current systems have failed in making a distinction between education and literacy. We are trained to earn money and get a job. We are not told about the purpose of our life and how we can be of genuine value for our communities. The Barefoot College in Rajasthan, India is an important example where villagers are involved in educating the young. Children are able to translate their knowledge into local situations making the communities much more sustainable. There is no need for them to migrate to cities. Poverty and illiteracy are the greatest challenges facing mankind and such initiatives can inspire us to make a meaningful difference. With special focus on preserving eco-systems, bio-literacy can generate an appropriate response from every stakeholder. It is important to bring out the connection between a fertile soil, and healthy crops, healthy animals and healthy humans. Costarica is a good example here.((http://video.google.com/videoplay?docid=-3859366038516185622&q=longnow.org&pl=true)) Once we 'know' what we are going to 'lose', our perspective on things will change and we will take the right steps even if it amounts to changing our habits. |
| | |
| | An important thread through this issue is the politics of information and communication; the question of, who can know what? Technology as an important participatory tool can be extremely effective even though prevailing tendencies have been to favour presentation over content; and replication over creation. An important example here is its use through [[e-choupals]] in rural Indian villages to increase crop productivity ('choupal' is a hindi term for a village gathering place). Further, since ‘change’ can happen remarkably quickly in an electronically networked world; there must be sufficient and critical debate over the impact and need for such a change. We must constantly re-evaluate and revalidate our responses and ideas of 'growth' and 'progress'. Ethics are important in such a situation and should be openly discussed through value-based governance. In cultural contexts, links with tradition should involve the use of past processes of change rather than the maintenance of past structures and patterns. Having said that, if a pattern needs to disintegrate and be left behind, we must let new systems be born. |
| |
| * There is a need for a gradual shift towards a 'we' and 'us' based culture from a 'me' and 'I' based approach. This is one of the most crucial directives and also one of the most difficult to achieve. In some way, it amounts to tranforming the culture of a place. Collective communities like India, are today facing a reverse trend with the recent shift towards a capitalist, individual based, self serving attitude. This can have a serious impact owing to the sheer magnitude of India's population. Spirituality, media and the government can play a purposeful role to check this shift. Ideas of 'social capitalism' and 'social entrepreneurship' are hopeful signs. | |
| |
| * In cultural contexts, links with tradition should involve the use of past processes of change rather than the maintenance of past structures and patterns. We have to constantly reevaluate and revalidate our responses and ideas of 'growth' and 'progress' in such recursive times. Having said that, if a thing needs to disintegrate and be left behind, we must let new systems be born. The aspect of ethics is important in such a situation and should be openly discussed. | ==Towards long term view: a cultural anchor== |
| |
| * People in most parts of the world crave to be in an urban setting. It gives them a sense of pride and achievement apart from other tangible benefits. This is an important factor for continued unsustainable migration from villages to cities. There is a need to redefine the mental and physical construct of an 'urban' space and a 'rural' place and treat them as a unified whole. | 'Jain monks are like grazing cattle; they never take too much from one place or person. They take small amounts and then move onto the next spot.'((Transcript from a conversation with a Hindu priest in a Temple in Delhi, India)) |
| |
| * Urban communities should join hands with rural areas to create a prosperous countryside, which inturn would support our future. Though urban character and the dynamics of a city vary vastly as one moves from the west to the east, there is a need for exchange and dialogue. | We need to nurture a moral force: an anchor in every culture, which challenges convention. It could come from spirituality, religion, an inspiring story, a community or a genuine leader. Here religion isn’t about believing things. It is ethical alchemy, a form of investigation. It’s about behaving in a way that changes us and gives us intimations of holiness and sacredness. |
| | How can we transform the idea of control, dominance and self-importance to that of mutual respect and interconnection with other life forms? Anchors create an effective self-regulatory pattern in a system. India, with its spiritual heritage is an example of this collective idea of balance and harmony with nature. It has, till recently, worked as a counterpoint to the ongoing movement of 'fast' by offering a 'slow and deep' mind set. Greening up our excessive consumption without changing our habits will not work. We must consume less and we must slow down. We must also look at authentic solutions for reversing population growth. Such initiatives underline our responsibility towards a long term sustainable view. |
| | ((http://www.greenpeace.org/international/about/deep-green))((http://www.longnow.org/about/)) From rural farming perspective, the negative impact of intensive industrial agriculture has been established. A conscious effort to step back and look at traditional farming methods is required. Organic farming is an important basic appropriate technology for rural areas, especially in the developing world and as such is a sub set of permaculture, which offers the most holistic method of farming and will move on from its current status as 'alternative response to environmental crisis' to the social and economic mainstream of the post-industrial era. Whether it will be called permaculture or not is a secondary matter. From an urban farming perspective, personal kitchen gardens are most effective. If every individual in a city decides to have a personal garden, the impact can be huge. The future of food would depend on how we interpret, recontextualise and fuse traditional methods with lessons learnt from permaculture. |
| |
| * It is important to bring out the connection between a fertile soil, and healthy crops, healthy animals and healthy humans. This highlights the role of education and media. | ==The power and spirit of 'we'== |
| |
| * Land must be safeguarded from the operations of finance. This calls for reforms in the legal system where the rights of other life forms should also be safeguarded. A gradual and determined approach for recovering the land and celebrating the farmer is needed and the benefits of this shared with everyone. This is becoming even more relevant in the Indian context where there is a visible rush to embrace the global marketplace. | A gradual shift towards a ‘we’ and ‘us’ based culture from a ‘me’ and ‘I’ based approach is required. This is a difficult test for humanity with the diversity of agendas amongst individual humans. Can nations indeed come together and treat certain issues as sacred? Ideas of 'social capitalism', 'social entrepreneurship' and ‘co-ownership’ are hopeful signs. How can we systemically integrate the knowledge which continues to remain fragmented in different intellectual disciplines? How can we create an overview? Technology can be a tool but the real answer to this is having a passionate will. There is a definite need for co-operation, dialogue and collaboration between different cultures and contexts to develop a 'greater' self reliant system. Urban communities should join hands with rural areas to create a prosperous countryside, which in turn would support our future. Collective communities like India, today face a reverse trend with a shift towards a capitalist, individual based, self serving attitude. There is a visible rush to embrace the global marketplace and the impact can be catastrophic. A collective change of mind and heart is needed. Whether this will happen or not depends on each single one of us. |
| |
| * The demographic breakdown and scale of impact is crucial. In countries like India and Bangladesh, a large section of the population is poor, illiterate and remains disconnected from the mainstream. They need to be integrated. When people develop pride in their work, they feel accountable and responsible, and this results in purposeful change. This is an important aspect for bottom up change. | **Legally sacred** |
| |
| * There is a need to focus on agricultural research backed by scientific education, traditional wisdom, aggressive trial and error and practical farming experience. We need spirited individuals willing to go the distance in developing a long term sustainable strategy. | We all depend on nature's bounty for our survival and prosperity. Translating global agreements on sustainability and biodiversity into legislation and action at the national and regional level is crucial. Land must be safeguarded from the operations of finance. This calls for reforms in the legal system where the rights of other life forms should be safeguarded. We must declare forests and other life forms as life supporting systems- a green insurance. A gradual and determined approach for recovering the land and celebrating the farmer is needed and the benefits of this shared with everyone. When people develop pride in their work, they feel accountable and responsible, and this results in purposeful change. This is an important aspect for community driven bottom up change. Certain religious institutions in India, like the International society for Krishna consciousness, lay special emphasis on organic farming and have a successful model to train people in bio-dynamic farming in their national centre in near Bangalore. |
| |
| * From an urban farming perspective, personal kitchen gardens seem most effective. They are small, dispersed, diverse, flexible, simple to maintain, easily transformed and directly impact the food situation at a family and community level. They personify the idea of self reliance and can be catalysts for larger green initiatives at community, regional level. Roof top gardens and community gardens are other options and, with assistance from regional authorities, can make a positive contribution. | ==Towards purposeful action== |
| |
| * There is a need for collaboration between different cultures and contexts to develop a 'greater' self reliant system. Strategic assimilation as a design approach has valid relevance. There needs to be a balance between clear streamlined structures and flexible organic systems; between small self organised clusters and larger fabrics; between independent points of view and a general concensus. | We all have a construct, a conscious grammar about ourselves and the world around us. The idea of language is central to this. We need words, numbers, and definitions; but, they are not the end. They are tools for feedback, for self regulation, for differentiation and for efficient distribution of resources. In our competitive urge for 'growth' reflected by larger numbers and ever changing definitions, we could lose the purpose of collective, purposeful action. An example to illustrate this is the growing divide between 'urban' and 'rural'. Migration from rural to urban areas has been a global phenomenon for centuries. People in most parts of the world crave to be in an urban setting. It gives them a sense of pride and achievement apart from other tangible benefits. This contributes to continued unsustainable migration from villages to cities. There is a need to redefine the mental and physical construct of an 'urban' space and a 'rural' place and treat them as a unified whole. During interviews with inhabitants in Delhi, it was felt that most dwellers still treat the city as their work place where they have ''located'' themselves. Their ''home'' is in the countryside! This social phenomena of 'locating' oneself in a place rather than making it a home, is an important issue and needs to be addressed. |
| | |
| | ==Towards diverse, self organised, self reliant homes== |
| | |
| | Diversity contributes to growth, resilience and evolution of a system. We need conditions that make independent ingenious ideas possible. In India, hopeful signs of grass root organisations which have successfully created local cycles of mutual cooperation in a self organised way have emerged. These have actively disjoined their workplace from global competition and lived in harmony with nature. The Development Alternatives Group in Delhi, Barefoot College in Rajasthan and the Gurukula Botanical Sanctuary in Kerala are few examples. These initiatives have transformed villages into alternative models of sustainability displaying a strong sense of intelligence, humility and moral integrity. Through a community driven, hands-on approach, people have found a quiet solution to their future. Be it the children’s parliament in Barefoot or rural women who work as solar engineers and plant taxonomy experts in Gurukula, these places radiate with respect, joy and confidence. They feel warm, familiar, inclusive and inviting to everyone. Above all they feel alive, they feel like home. Through their work and character these people have added exceptional value to the place. The results have been slow but the impact is deep and unquestionable. The day each human being realises the responsibility they have and the impact they can make, we as specie will be truly worthy of being on this planet. |
| | |
| | The researcher would like to end this chapter with a note of gratitude for every living entity which has made this journey meaningful. We stand united in our respect for life, for beauty and for the spirit of living. |
| |
| * We must constantly strive to create fertile and diverse systems which bring culture and nature together. This could be through technology, media or traditional mediums. An important example is the use of science and technology through 'e-choupals'in rural Indian villages to increase crop productivity('choupal' is a hindi term for a village gathering place) . | |
| {{:perma109.jpg|}} | |
| |
| ===Suggestions=== | ===Suggestions=== |
| * Analysing the attributes of community based approaches in countries like India and how can we create such initiatives in western societies. | * Analysing the attributes of community based approaches in countries like India and how can we create such initiatives in western societies. |
| |
| * Rethinking our relationship with other life forms in an infinitely interconnected world. | * Rethinking our relationship with other life forms in an infinitely interconnected world and finding ways to develop compassion for one another. |
| | |
| * Finding appropriate ways and methods to bring 'ethical' thinking as a core topic in design education and education in general. | |
| |
| * Creating an **International Platform for Growth and Resilience**, which tinkers towards a more inclusive, collaborative methodology through a system of integration. Informed by scientific research, practical experience and travel, the platform would act as an independent facilitator and arbiter of emerging knowledge domains. One of the intiatives could be to bring 'polar' groups together to find a common ground. These groups could include young and old; scientists and traditional farmers; environmentalists and corporate executives; capitalists and social entrepreneurs; secular groups with military regime heads; real estate developers with conservationists; politicians with middle class people and so on. | * Finding appropriate ways and methods to bring 'ethical' thinking and practical experience as a core topic in design education and education in general. |
| |
| * Creating tangible manifestations of human plant interaction to nudge it out of the speculative zone. How would a new relevant design practice emerge through observation of and cooperation with natural systems? The researcher envisions the emergence of a new field of research which merges aspects of urban ecology, design ethnography, cultural anthropology and life science. | * Creating an **International Platform for Growth and Resilience**, which tinkers towards a more inclusive, collaborative methodology through a system of integration. Informed by scientific research, practical experience and travel, the platform would act as an independent facilitator and arbiter of emerging knowledge domains. One of the initiatives could be to bring 'polar' groups together to find a common ground. These groups could include young and old; scientists and traditional farmers; environmentalists and corporate executives; capitalists and social entrepreneurs; secular groups with military regime heads; real estate developers with conservationists; politicians with middle class people and so on. |
| |
| * Ultimately thinking of ways in which we can create conditions that make independent ingeniuos ideas inevitable and further trigger collective actions in imaginative, purposeful ways. | * Creating tangible manifestations of human plant interaction to nudge it out of the speculative zone. How would a new relevant design practice emerge through observation of and cooperation with natural systems? The researcher envisions the emergence of a new field of research which merges aspects of urban ecology, design ethnography and life science. |
| |
| ====References==== | ====References==== |
sanjeev