Reconstruction 7.2 (2007)
Return to Contents»
P.S. Ramakrishnan et al. One Sun, Two Worlds: An Ecological Journey. New Delhi: Oxford and IBH Publishing Co. Pvt. Ltd., 2005. pp. 286. $ 11.96.
<1> One Sun, Two Worlds: An Ecological Journey is an exceptional piece of research by a group of scientists, headed by the noted ecologist P.S. Ramakrishnan. The volume is styled in the form of a dialogue between two knowledge systems, i.e. the 'Traditional Knowledge' represented by a villager with a rich experiential traditional knowledge heritage, and the 'Formal Knowledge' represented by a scientist with his text-book based formulations in the area of natural resource management. This ecological journey is through the Great Divide that persists between the Two Worlds - the rural poor with rich traditional wisdom on the one hand, and the larger scientific elite endowed with formal learning on the other. The whole journey begins with understanding Nature, and concludes by discussing an "Evolving Eco-philosophy."
<2> This book is divided into 12 chapters, which cover a diverse range of issues, from ecosystem fragility, water and soil, rural forestry, to sustainable management/conservation of these natural resources. The authors state that inseparable linkages exist between different ecosystems, namely, land, water and air. They have discussed each of these in different chapters, trying to link ecology, economics and ethics, sustainable management of natural resources. This volume aims to demonstrate the variety of ways in which these linkages can ensure conservation and development.
<3> This book differs from most others in the field as it does not see ecological crisis as an unprecedented phenomenon nor tries to explain it scientifically. Rather it follows a humane approach by incorporating social, cultural and ethical/spiritual dimensions into it, and recognizing at the same time the in-built limitations of traditional economics and the developmental paradigm, which are still being implemented. It successfully intertwines the cognizance of the natural resources with its use by humankind.
<4> Written lucidly, following a multidisciplinary methodology, this volume argues that ecological issues are closely interlinked with survival especially for those who are living close to the forest. It demonstrates the symbiotic relationship existing between nature and culture, making it essential for us to acknowledge the rich 'traditional ecological knowledge' and forming an important discursive link between the complex and diverse biophysical ecosystem with an equally complex and diverse social system. This traditional knowledge possessed by local communities should be validated and integrated as knowledge with the 'formal' knowledge in designing adaptive management strategies with community participation. Traditional people, the book argues, are in close interaction with the natural environment, which has shaped their cultural identity, value system, and indeed economic well being. In this living relationship, they respect Nature as a sacred entity.
<5> These traditional societies, maintaining a close connectivity with Nature, tend to view themselves as part of a cultural landscape, for example, jhum (meaning shifting cultivation) is integral part of socio-cultural definitions of people in Northeast India. As the book demonstrates, there is an inter-connectivity between the ecology and social system. It is a known fact upon which the argument relies that indigenous cultures see nature as sacred because they see it as having a close relation to their spirit world. Of late, realization has crept in that the ecological health of these fragile mountain mountains is vital not only for the traditional societies living there, but also for those living in the neighboring plains. All traditional societies identify themselves with the natural settings around them, and therefore, within a given cultural context each mountain society has had its own cultural imprint on the landscape. This sacredness arises from their ancestral animistic belief system. Therefore, the argument runs, emphasis should be laid upon local issues: the social, economic, and cultural dimensions of natural resource management, and the concomitant psychological dimensions, since that alone can ensure community participation, based on a value system that local communities can relate to, and thus ensure sustainable livelihood/development of the mountain societies. It is also felt that one possible method to conserve the forested areas is to see them as a 'cultural landscape'; cultural landscapes are complex socio-economic expressions of terrestrial ecosystems that have co-evolved under the interactive influences of bio-physical factors as well as of human societies at different levels of their cultural, social and technological development. Traditionally, the concept 'cultural landscape' is linked to a given natural landscape unit, where humans function as part of the socio-ecological system. The uniqueness of this heritage lies in that the value system here is interpreted in a more holistic sense. The interference by outsiders in these ecosystems has led to deforestation. Commercial extraction for short term economic gains have larger ramifications, in that the gap between the rich and the poor is getting wider, which in itself is becoming a critical social issue in many developing countries. Deforestation has not only damaged the mountain environment, but also adversely impacted the environment in the plains down below due to rapid erosive losses and deposition of the soil and uncontrolled flooding of the plains.
<6> Ramakrishnan et al. show how traditional farming systems are different from modern agriculture with the kind of crop diversity and the associated biodiversity. The modern agriculture system is maintained artificially through external inputs, and this eventually degrades the soil, whereas the traditional methods use organically managed multi species cropping, unlike the monocropping in modern agriculture. The traditional systems are highly variable and designed to fit into a given socio-ecological system. For this matter, jhum essentially is an agroforestry practice. Change no doubt, is a way of life for all of us. However, it is important to prepare people for change which is more effective when it gets initiated from within, rather than when it is imposed from outside. Jhum as an agricultural activity is part of the way of life of the people who practice it. In the concluding part of the book, the authors make a universal appeal using some religious texts that highlight how individuals are part of nature. This reinforces the view that humans are interconnected with the ecosystems. They emphasize that our worldview towards nature should be a means to an end, not simply an end in itself.
<12> The volume illustrates the growing concern of the scientists about the plight of the environmental conditions and their impact on the mountainous people. The authors of the book having intensive field experiences, have, on the one hand, tried to highlight their primary observations about the emerging problems and, on the other, to review the broader ramification of the problem through secondary data. One Sun, Two Worlds: An Ecological Journey is a dialogue which is refreshing addition to the Indian environmental debate. The book is a good contribution to the much-needed field of public ecology. It presents a holistic view of different dimensions of environmental issues, keeping humane considerations as its prime concern. The key message that emerges from the entire discussion is a plea towards a more holistic ecology that emphasizes working with nature as seen through the lens of the cultural landscape that people have always created for their well being.
N. Kipgen
Indian Institute of Technology
Return to Top»