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Wednesday, October 03, 2018

Why the new report on wetlands must be treated as a red flag

This undervaluation of wetlands must stop. It is important that the Global Wetland Outlook report is treated as a “red flag” by all governments since they contribute to 75 Sustainable Development Goal (SDG) indicators.


If there is one beautiful wetland that can be called the jewel of India’s natural heritage, it is the Loktak Lake in Manipur. It is well known for phumdis (heterogeneous mass of vegetation) floating over it and the Keibul Lamjao National Park located on these phumdis is the only floating national park in the world, and home to the endangered Sangai and Manipur brown-antlered deer. That’s not all: Loktak’s rich biological diversity comprises 233 species of aquatic plants and 57 species of water birds. But today, development activities such as hydropower generation, irrigation and drinking water supply are destroying this lake.
Unfortunately, such destruction of wetlands is a worldwide phenomenon. According to the recently released 88-page report, Global Wetland Outlook (State of the World’s Wetlands and their Services to People 2018), found that around 35% of wetlands — lakes, rivers, marshes, peatlands, as well as coastal and marine areas such as lagoons, mangroves, and coral reefs — were lost between 1970 and 2015. Today, wetlands cover more than 12 million square km, the report said, warning that the annual rates of loss had accelerated since 2000. “We are losing wetlands three times faster than forests,” said Rojas Urrego, head of the Ramsar Convention on Wetlands.
This undervaluation of wetlands must stop. It is important that the Global Wetland Outlook report is treated as a red flag by all governments since they contribute to 75 Sustainable Development Goal (SDG) indicators. If we specifically take the urban sector, they help in flood control, help store excess rainwater, replenishing groundwater, supplying freshwater, playing host to a diverse assemblage of species, and providing cultural and aesthetic value. The 2015 flood in Chennai is just one example of what destruction of wetlands can lead to. Restoring natural infrastructure can help reduce disaster risk. The Netherlands, as part of the “Room for the River” initiative, restored natural floodplains of the Rivers Ijssel, Rhine, Lek and Waal, to reduce the impact of floods. In India, the Coringa Wildlife Project in Andhra Pradesh has revived mangroves, and, according to UNDP calculations, these mangroves have protected at least 75,000 people of Kakinada in seven villages from cyclones.
Source: Hindustan Times, 2/10/2018

About Being Conscious


Consciousness is described from the materialistic, dualistic, sociocultural and spiritual viewpoints. The materialistic view, led by biologists and natural scientists, is based on the evolutionary notion that consciousness is generated when matter, that is, the nervous system, reaches a certain level of complexity. In the dualistic school of consciousness where psychology predominates, mind and matter occupy separate worlds that somehow interact. Consciousness is independent of matter and matter does not have consciousness as its basis. Both the materialistic and dualistic views usually define consciousness in terms of its content, that is, the impressions, emotions, dreams, logical thinking, etc, where it can be exchanged with the term ‘awareness’ or ‘empirical consciousness’. Collective consciousness view considers the shared subjective experience of reality. Sociologist Durkheim says that individual desires are shaped only by external social forces. Vedanta holds transcendental, unitary, integral and non-dual view of consciousness. Vedic wisdom suggests that search of truth involves harmony with self and existence. The whole of human life and nature is spiritually significant, and anything that threatens their harmony is non-spiritual or evil (anarta). A person can live at a very narrow self-consciousness, as an atomistic individual, or can be conscious of being integral to the universe. Spiritual journey is essentially a journey of transcending from the lower level to a higher level of consciousness.

Source: Economic Times, 3/10/2018

Monday, October 01, 2018

Economic and Political Weekly: Table of Contents


Vol. 53, Issue No. 39, 29 Sep, 2018

Editorials

From 50 Years Ago

Strategic Affairs

Commentary

Book Reviews

Perspectives

Special Articles

Current Statistics

Notes

Postscript

Letters

Reaching for the Mahatma

There is anger and exhaustion in engaging with his writings. But most of all, he evokes awe with his commitment to truth, his ability to listen to others.

Reading Gandhi can be both exasperating and exhilarating. And elevating. You often feel exhausted with his fads about health like his staunch avowal for pure and simple life which meant, for instance, the tyranny of food without spices in his ashrams. He had a resistance to medicines and tried out on his son Manilal for nearly one-and-a-half months a “water therapy”, which he had either read about or “invented”. It is a relief to learn that Manilal finally recovered. One is enraged when, in the absence of toilet facilities in the house in South Africa, he forces Kasturba to carry their guests’ urine to dispose “with a smile on her face” as a mark of true seva; or feel angry at his having deprived his children of formal education and the effect it had on one of his sons, Harilal, who went through a series of travails, at Gandhi’s righteous justification despite his regrets. There would be umpteen such instances that would leave one confused and unsettled.
It is, however, the same man who stood facing a violent crowd baying for his blood during the terrible communal riots in Calcutta, during the days of Independence in 1947. He escaped a deadly assault when a heavy wooden danda thrown at him missed its target. And as Pyarelal recounts, the man who threw the danda eventually sought his forgiveness after peace was restored. In South Africa and later in India, he worked tirelessly to bring honesty into legal practice. He forgave those who assaulted him and refused to file court cases against them. One reads the diaries of his grandniece, Manu Gandhi, in rapt attention recounting in detail his daily padayatra which covered over a thousand miles; first across the rugged tracts of Noakhali in rural Bengal where the Hindus bore the brunt of an unprecedented violence, and then in rural Bihar, where Muslims suffered in a brutal backlash, to witness the remains of carnage and devastation in village after village ravaged by the worst communal riots.
Before beginning the padayatra he had resolved to walk bare-foot in empathy with the poor villagers. He had already abandoned stitched clothing for a dhoti and a chaddar from 1922 onwards during the campaign for the boycott of foreign goods. During the padayatra, he camped in makeshift huts and held daily prayer meetings, which began with recitations from Islamic and Hindu scriptures, where he would ask the perpetrators of violence to shun hate, and begged them to bring back their old neighbours who had fled the village. Pyarelal reports of the instances of people expressing remorse over their actions and receiving their old neighbours back into their fold.
Pulled away from these padayatras by the spectre of Partition, he returned to Delhi and lived in the Bhangi Colony from where he conducted his daily prayer meetings. There he was heckled by disgruntled men who objected to his inclusion of the Islamic along with all other prayers. He suspended the prayers until those present agreed to multi-religion prayers. He then began visiting refugee camps and urged his countrymen to return to sanity. And when nothing worked he resorted to his only weapon, of fasting, both to cleanse the soul and instil peace.
Going through accounts narrated by Pyarelal in Mahatma Gandhi, The Last Phase and Manu, in her daily diaries, one is left with the sense of trauma at the plight of the victims on both sides of the borders but also of incredulity at the actions of this one man who seemed to fight an oceanic tide of violence and hate that had engulfed the newly-independent nation. You even wonder if such a man did really exist. He had several forebodings of his assassination but he stood firm, often making jokes about it.
Reading his own account of South Africa and his autobiography is indeed an uplifting experience. The subtitle of his autobiography is My Experiments with Truth. The steadfast belief in truth was cardinal to his existence; and took on several aspects. These were manifest through an unwavering courage — moral, ideological or physical — in his personal and public life. I am not in the least surprised that those who came close to him must have felt a life-changing experience. Here was a man in flesh and blood, like any one of us, who stood by the ideals he cherished against all odds. He says he is no saint or Mahatma and he betrays all the human traits of fallibility and of grace, but above all, an unrelenting grit to fight all the forces of untruth and violence.
Reading Gandhi today leaves you in a state of total despair as the voices of sanity and civilised conduct in our public life have been extinguished, dissent muzzled, freedom curtailed. Even the detractors of Gandhi would agree that he respected the other, or any view or opinion that countered his own. He listened to those who disagreed with him, who objected to his methods or means, who often reviled him, upholding their right to differ with respect and humility. Manu wrote in her diaries that he continued to answer every mail he received, and would even refer to the hate-mail he received in his daily prayer meets.
My friend, historian Sudhir Chandra, described the Gandhi phenomenon as an impossible possibility. Gandhi has begun to matter more as the world he left behind has turned increasingly more violent. Hardly a day passes without the news of violent happenings the world over. There is no need to describe these happenings as we all know they occur with relentless continuity. What would he have done if he were alive today? Sceptics might say he would have been assassinated in the first instance of facing this violence with his ahimsa. Since he is no more, the question would be about the idea of Gandhi. Some would say, that we have already killed it.
Source: Indian Express, 29/09/2018

Most Indian cities don’t have a climate plan in place. Here’s why

India has been ranked as the sixth most climate change-vulnerable country by the Climate Risk Index 2018. Dealing with current vulnerabilities and projected climate change impacts needs innovative thinking and participatory planning and action.In an Age of Consequences, these could make or break cities.

In 2016, author Amitav Ghosh published The Great Derangement: Climate Change and the Unthinkable, a book of non-fiction that examines the world’s inability — at the level of literature, history, and politics — to grasp the scale and violence of climate change. At a post-launch discussion in New Delhi that year, Ghosh said: “The evidence of climate change is all around us — record temperatures, superstorms, the crack in the Larsen B Ice Shelf … if global warming is the most pressing problem facing the planet, why do we see so few references to it in contemporary novels, apart from post-apocalyptic science fiction? Where is the great Climate Change Novel?”
There is indeed enough fodder for not just one climate change novel, but several. And movies and documentaries. But as the world waits for authors and filmmakers to warm up to the subject and examining its different facets, a few are exploring innovative ways to bring the climate conversation in to the mainstream, a difficult challenge in most parts of the world.
Miranda Massie, a New York-based lawyer, is one such person. A year ago, she set up the Climate Museum in the city for its residents and tourists. In an interview to historicalclimatology.com, Massie said there are two reasons for setting up such an institution: first, in intellectual and cultural terms, it’s hard to think of a richer or more interesting subject for a museum. Second, she believes that an engaged public can generate the climate initiatives needed for humanity to flourish.
One of the museum’s ongoing exhibitions showcases installations by artist-activist, JB Guariglia, which try to draw urban citizens into the climate conversation. Such efforts aimed at the urban population and governments are crucial because cities are the real drivers of economic growth, and also major contributors to climate change as well, thanks to their high usage of fossil fuel and other resources. The vulnerability quotient of many cities is high because they are located in eco-sensitive areas such as coastlines, rivers and floodplains.
Like many cities across the world, Indian cities, too, have been at the receiving end of climate change. Yet most are yet to firm up resilence and adaptation strategies such as climate-resilient infrastructure, proper waste management and water harvesting, to tackle this enormous challenge.
There are multiple reasons for this. First, most city governments struggle to deal with other day-to-day development challenges such as education, infrastructure and health, and so climate resilience and adaptation figure low on their priority list.
Second, big cities such as Delhi and Mumbai have no city resilience plans because there is not just multiplicity of problems but also of authorities, which tend to work in silos whereas climate change cuts across several departments: public health, water, environment, energy, and social justice to name a few. “While building resilience, there are three things that need to be taken into account: policy planning, infra resilience, and governance and capacity building… and that is not happening,” says Raina Singh, area convener, Centre for Urban Planning and Governance, Sustainable Habitat Programme, The Energy and Resources Institute, Delhi. A report by the Institute has predicted that failure to adapt to climate change would lead to economic loss and social damage, particularly among the most vulnerable.
Third, even if some cities have a patchwork of resilience and adaptation policies, there is no guarantee that those policies will continue after a regime change. Fourth, while the upfront capital costs of climate change mitigation and adaptation are being increasingly well understood, decision making and investment planning are hindered by uncertainty in the indirect costs and lack of simplified and transparent methods for assessing cost-benefit analysis of the steps that a city takes.
The 2017 Survey of India’s City-Systems by the Bangalore-based Janaagraha Centre for Citizenship and Democracy identifies a few more gaps that inhibit the ability of cities to mitigate climate change: they are not equipped with the financial management systems and processes required to access climate financing, such as green bonds; lack of active citizens who are informed and engaged on the subject of climate change and sustainability, which is essential to mitigate and build resilience, and demand accountability including transparency and information on livability indicators such as air pollution levels, percentage of garbage segregated, modal share of public transport, walking and cycling. Then there is a shortage of skilled personnel specialised in areas such as environmental engineering transportation, traffic management, disaster management, and related areas.
Experts say that after coping with the challenges of development and efforts to reduce poverty, Indian cities have to quickly learn to be resilient. There is no time to lose because India is fast urbanising: By 2030, its cities will produce 70% of the country’s wealth and be home to 590 million inhabitants. Dealing with current vulnerabilities and projected climate change impacts — the country is the sixth most climate change-vulnerable country on the Climate Risk Index 2018 — will need innovative thinking and participatory planning and action.
In an Age of Consequences, adequate steps, or the lack of them, could make or break cities.
Source: Hindustan Times, 1/10/18
Nations face tough choices after UN climate report

The report found that at current greenhouse emission levels, the Earth will heat up beyond the 1.5C threshold set at the Paris Agreement by 2040

The world’s nations will gather at a UN conference in South Korea on Monday to review and approve a 20-page bombshell – distilled from more than 6,000 scientific studies – laying out narrowing options for staving off climate catastrophe. When the 195 countries who signed off on the Paris Agreement in 2015 requested a report from UNled scientists on the feasibility of capping global warming at1.5 degrees Celsius, the gesture seemed to many unnecessary. The treaty, after all, enjoined the world to block the rise in Earth’s surface temperature at “well below” 2C compared to pre-industrial levels, adding a safety buffer to the two-degree threshold long seen as the guardrail for a climate-safe world. Since then, however, a crescendo of deadly heat waves, floods, wildfires and superstorms engorged by rising seas – with less than 1C warming so far – has convinced scientists that the danger cursor needed to be reset. “There is increasing and very robust evidence of truly severe and catastrophic risks even at the lower bounds of these temperature targets,” said Peter Frumhoff, director of science and policy at the Union of Concerned Scientists, a Washington-based research and advocacy group. The promise of “pursuing efforts” to limit warming to 1.5C – added to the Paris treaty at the last minute, in part to assuage poor nations who felt short-changed on other fronts – caught scientists offguard. “There wasn’t very much literature on 1.5C warming three years ago,” said Jim Skea, a professor of at Imperial College London’s Centre for Environmental Policy, and a co-chair of the Intergovernmental Panel for Climate Change (IPCC), the UN science body charged with writing the “Special Report” on 1.5C. Of hundreds of climate models in 2015 projecting a low-carbon future, only two or three aimed for a 1.5C global warming cap. The 20-page Summary Policy Makers – which will be collectively scrutinised, line-by-line, by hundreds of diplomats through Friday – contains several benchmark findings, according to a draft obtained by AFP. At current levels of greenhouse gas emissions, for example, the Earth’s surface will heat up beyond the 1.5C threshold by 2040, the report concludes with “high confidence”. To have a fighting chance of staying under the 1.5C cap, the global economy must, by 2050, become “carbon neutral”, meaning no additional CO2 can be allowed to leach into the atmosphere.
In addition, the report suggests that carbon dioxide emissions from human activity will need to peak in 2020 and curve sharply downward from there. So far, we are still moving in the wrong direction: after remaining stable for three years – raising hopes the peak had come – emissions rose in 2017 to historic levels. For many scientists, these targets are technically feasible but politically or socially unrealistic, along with the broader 1.5C goal. “The feasibility is probably going to remain an open question, even after the report comes out,” said Michael Oppenheimer, a professor of geosciences and international affairs at Princeton University. A main focus of the underlying, 400-page report – written by a team of 86 authors, supported by another 150 scientists – is the difference a half-degree Celsius can make in terms of impacts. “When we’re talking about 1.5C it’s not just to protect a few dozen small island nations,” said Henri Waisman, a senior researcher at the Institute for Sustainable Development and International Relations, and a coordinating author of the report. “It’s to avoid dramatic impacts that become exponentially more dramatic when we go from 1.5C to 2C.” What used to be once-a-century heatwaves in southern and central Europe, for example, are projected to occur four out of 10 summers in a 1.5C world, and six out of ten in a 2C world. Many tropical fisheries are likely to collapse somewhere between the 1.5C and 2C benchmark, as fish seek cooler waters; staple food crops will decline in yield and nutrition an extra 10 to 15 per cent; coral reefs that may have a chance of surviving if air temperatures remain below 1.5C will very likely perish with an additional halfdegree of warming. Most worrying of all, perhaps, are temperature “tipping points” that could push methane-laden permafrost and the ice sheets of Greenland and West Antarctica – which hold enough frozen water to lift global oceans by nearly 40 feet – beyond the point of no return. Some experts, however, worry that focusing on the contrast between a 1.5C and 2C world obscures the fact we are currently on a trajectory that will crash through both these thresholds. “I don’t think 2C is safe, and I would never want to argue it,” said Frumhoff. “By many measures, 1.5C is not enough.” “But while we might call 2C an upper bound, let’s not pretend that we’re on a 2C path – we are way above that,” he told AFP. Even taking into account voluntary national pledges to cut greenhouse gas emissions, submitted in an annex to the Paris treaty, the Earth is on track to heat up by an unliveable 3.5C or more by century’s end. “If we want to save ourselves from the disasters that are looming, we only have unrealistic options left,” said Kaisa Kosonen, Greenpeace IPPC campaign lead.

Source: Mumbai Mirror, 1/10/2018

Let Me Hug All of You


Having flung aside the sword, there is nothing except the cup of love I can offer to those who oppose me. It is by offering that cup that I expect to draw them close to me. I cannot think of permanent enmity between man and man, and believing as I do in the theory of rebirth, I live in the hope that if not in this birth, in some other birth, I shall be able to hug all humanity in friendly embrace. Love is the strongest force the world possesses and, yet, it is the humblest imaginable. Love has the special quality of attracting abundance of love in return. Ahimsa means the largest love, the greatest charity. As a follower of ahimsa, I must love my enemy. I must apply the same rules to the wrongdoer who is my enemy or a stranger to me, as I would to my wrongdoing father or son. This active necessarily includes truth and fearlessness. As man cannot deceive loved ones, he does not fear or frighten them. Gift of life is the greatest of all gifts; a man who gives it disarms all hostility. He has paved the way for an honourable understanding. And none who is fearful can bestow that gift, He must, therefore, be himself fearless. A man cannot practise ahimsa and be a coward at the same time. The practice of ahimsa calls for the greatest courage. My creed of non-violence is an extremely active force. It has no room for cowardice or even weakness. There is hope for a violent man to be some day non-violent, but there is none for a coward.

Source: 1/10/2018