sustainable development 2016

SUSTAINABLE DEVELOPMENT

ITS GENESIS AND IMPLICATIONS

Dr. Varadraj BapatFaculty in Accounting and Finance,

Indian Institute of Technology,Mumbai

[email protected]

20th April, 2016.

mailto:[email protected]

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Introduction Sustainability is a multifaceted term with no concise

meaning and definition. The precise meaning of sustainability varies considerably depending upon who is using it and in what context (Bell and Morse, 2000).

Brundtland commission report, defined sustainability as Meeting the needs of the present generation without

compromising the ability of future generations to meet their own need

Sustainable development has become the watchword for international aid agencies, the jargon of development planners, the theme of conferences and the slogan of developmental and environmental activists (Lele, 1991).

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Sustainability - historical developments (modern)

1972 Conference on the Human Environment (Stockholm) 1973 United Nations Environment Programme (UNEP) 1983 World Commission on Environment and Development (WCED) 1987 Brundtland Report 1988 Intergovernmental Panel on Climate Change (IPCC) 1992 UN Conference on Sustainable Development (Rio ‘Earth Summit’) 1997 Kyoto Protocol – Kyoto (Japan) 2000 UN Millennium Declaration - Millennium Development Goals

(MDGs) 2002 World Summit on Sustainable Development 2006 Stern Review (UK) 2007 Garnaut Climate Change Review (Australia) 2009 Copenhagen Summit 2012 Introduction of the Carbon Tax (Australia)

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Initiatives in Sustainable Development arena

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Measuring Sustainability Snow (1999) suggest that Sustainability is not achieved if

programs do not meet the needs of the people they are designed to help.

Also, sustainability must be viewed not as a final outcome, but a pursued goal. Pelt et al., (1990) point out that sustainability refers to the long

term availability of the means required for the long term achievement of goals.

The reductionism approach is commonly used to measure the concept of sustainability. It breaks down the complex ‘sustainability’ concept into relatively few simple measures.

Development Vs. Ecology

Was it always so ?

05/02/2023Dr. Varadraj Bapat, IIT Mumbai 10

Lynn White’s 1967 article In 1967, medieval historian Lynn White Jr.

published an article called 'The Historical Roots of our Ecologic Crisis'. This provocative article has become the most cited piece of writing within theological debate about the environment.


http://www.uvm.edu/~gflomenh/ENV-NGO-PA395/articles/Lynn-White.pdf

Lynn White’s 1967 article White argued that the Western Christian worldview

supports and encourages humanity’s aggressive project to dominate and exploit nature. Previously, people had believed that spirits lived in objects such as trees and so thought that nature was sacred. Christianity swept away these older views and replaced them with the idea that all things were made for humanity's 'benefit and rule'. Humanity came to be seen as uniquely made in the image of God and as having ‘dominion’ or control over all the creatures of the earth (Genesis 1.26-30).


Lynn White’s 1967 article He says: ...[Christianity] not only established a dualism of

man and nature but also insisted that it is God’s will that man exploit nature for his proper ends… Man’s effective monopoly…was confirmed and the old inhibitions to the exploitation of nature crumbled… Christianity made it possible to exploit nature in a mood of indifference to the feelings of natural objects.1


http://humanities.exeter.ac.uk/theology/research/projects/beyondstewardship/blame/

Lynn White’s 1967 article He says: White argued that '[Western] Christianity is the

most anthropocentric religion the world has seen'.2 He concludes that the modern technological conquest of nature that has led to our environmental crisis has in large part been made possible by the dominance in the West of this Christian world-view. Christianity therefore 'bears a huge burden of guilt'.3

However, White does not think that secularism is the answer to our environmental problems




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The Integral Approach v[kaMeaMy

0 Individual1 Family2 Society3 Nation4 Nature5 Parameshti

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ordinary water

The Power Of Words Dr. Masaru Emoto, a Japanese scientist’s experiment

Molecular structure

water after the prayer

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Heavy Metal music.

Classical music

Folk music..

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Hate Love

Just imagine the impact of our Thoughts & Feelings on our others

& on ourselves

Cycle of Sustenance /keZpØ

VyashtiSamashti

Smaller Entity Larger Entity

Yogakshem

KarmaYajna

Karmafala

Indian Cultural Heritage and Environmental Conservation through Traditional KnowledgeSunday 8 June 2008, by Bharti Chhibber http://www.mainstreamweekly.net/

article746.html


http://www.mainstreamweekly.net/auteur213.html



We, as Indians, take pride in our strong cultural heritage. Dharma protects and nurtures nature. If we take a look at Hinduism, we worship the sun, wind, land, trees, plants, and water which is the very base of human survival. Likewise, respect and conservation of wildlife—garuda, lion, peacock, and snake—are part of our cultural ethos from time immemorial.


Further, ancient texts written in Sanskrit, Pali or other languages can provide significant details. For instance, the scripture Vishnu Samhitâ in Sanskrit language contains some direct instructions dealing with biodiversity conservation.


Indian Cultural TRADITIONAL knowledge had always contributed to modern medicine and health care.

Further for centuries, indigenous communities were used to surviving and adjusting their agriculture, fishing and hunting in the event of changes in climate. It is ironical that now when the threat of climate change is so imminent we are looking for solutions outside. However, there is another threat looming large, that is, of losing these communities to outright annihilation or due to their amalgamation in the mainstream. Moreover, with the commercialisation of even natural resources, traditional knowledge that managed to maintain sustainable levels of harvest has been sidelined. Issues of privatisation, alienation and ‘bio-piracy’ are major areas of concern. With globalisation these pressures are stronger than ever. The existing policy and legal mechanisms to protect traditional knowledge usually does not involve these communities themselves. Hence they do little to safeguard local community needs, values and customary laws relating to traditional knowledge and genetic resources of indigenous and local communities. We have to preserve this aspect of culture and amalgamate it with modern methods to work towards environmental conservation.

By analysing the ethnic communities we can understand this aspect of inherited knowledge. I shall substantiate this point further by highlighting some instances very briefly.

In the first instance, we have two success stories in two different eco-cultural landscapes, that is, Demazong (the Buddhist eco-cultural landscape in Sikkim Himalayas) and the Apatani eco-cultural landscape in Arunachal Pradesh, which illustrate the utility value of traditional ecological knowledge in sustainable natural resource management.1


Indian Cultural Another example is that of natural resource conservation at the village of Mendha in Gadhchiroli

district of Maharashtra. In 1987, the villagers renewed their efforts at biodiversity conservation. It was decided that no commercial exploitation of the forests, except for Non-Timber Forest Produce, would be allowed. Further, villagers would themselves regulate the amount of resources they could extract from the forests and undertake measures to tackle soil erosion. Forests would not be set on fire. Encroachment would not be allowed. The important aspect of this community is that the villagers decide for themselves, yet they are open to information from the outside world.

A third case study is that of the North-Eastern region of India which is home to diverse tribal and other ethnic groups. These communities meet a substantial proportion of their resource requirements from a relatively small catchment area in which they have been living for a long time. They live in complete harmony with nature. For example, the Meetei communities in the States of Manipur and Assam. Sacred groves, or Umang Lais, as they are called in the Meetei language, form an integral part of the Manipuri tradition of nature worship. Several species of plants are protected in these groves, which also offer protection to birds and animals. These include teak, several fruit trees like lemon, plants of medicinal value such as ginger, eucalyptus and bamboo. Fishes, waterfowl and other aquatic animals like snails and insects are very common items in the diet of the Meetei. However, many of these animals are not eaten during certain periods, probably with the motive of sustainable harvesting and conservation.2 Thus, in this case certain religious beliefs and practices help in the conservation of nature and its biodiversity.


Indian Cultural Similarly, the indigenous inherited knowledge provided by the fishermen

of Greater Mumbai and Sindhudurg districts of Maharashtra was found to be rich, varied with potential technical know-how associated with the management of bag net, shore-seine, gill net, long line and traditional trawl fishery.3

In another case study, ethno-botanical surveys were conducted during 1998 and 1999 in villages of Bhadra Wild Life Sanctuary area, situated in the Western Ghats region of Karnataka. The utilisation of leaves of Centella Asiatica, and roots of Ichnocarpus Frutescens in the treatment of jaundice, diabetes were found to be noteworthy.4 It is ironical that at a time when the West is seeking solace in our traditional practices be it medicine, meditation or Yoga, we, despite having a rich herbal wealth, have a share in the world herbal market that is not even 1.5 per cent.

Another example is that of medicinal expertise of Yanadi tribals in Chittoor, Andhra Pradesh. The alienation of the Yanadi from forest resources and the resultant loss of Yanadi traditional knowledge is a serious issue.


CULTURAL TRADITIONS OF NATURE CONSERVATION IN INDIA

S.M. Nair

http://ccrtindia.gov.in/readingroom/nscd/ch/ch11.php


Living in harmony with Nature has been an integral part of Indian culture. This has been abundantly reflected in a variety of traditional practices, religious beliefs, rituals, folklore, arts and crafts, and in the daily lives of the Indian people from time immemorial.

CULTURAL TRADITIONS


How do Indian Traditions and Culture protect our environment? Dr. M. P. Mishra 2/07/2010 Ecosensorium Knowhow

http://www.ecosensorium.org/2010/02/how-do-indian-traditions-and-culture.html


http://www.ecosensorium.org/search/label/ECOSENSORIUM%20KNOWHOW

http://www.ecosensorium.org/search/label/ECOSENSORIUM%20KNOWHOW

Indian traditions and cultures have been protecting our trees, ponds and other water bodies, wild animals etc. In modern times some of these cultures have been encroached by the greed of development while others are doing farely well in conserving resources. The need of the time is to protect all of our traditions and culture that in any way protect our environment.Here are examples of some important Indian traditions, customs and cultures that were and still are in practice in different parts in India.


Culture & religion for a sustainable future http://www.unesco.org/education/tlsf/mods/theme_c/mod1

0.html Module on Indigenous Knowledge and Sustainability explores

the importance of indigenous values and spirituality in providing guidance for sustainable living. Such principles and values encourage a spirit of harmony between people, their natural environments and their spiritual identities.

The principles for living sustainably that flow from these and other cultural and religious beliefs vary between groups and countries. They have also changed over time as circumstances demand. Despite this diversity, many principles for living sustainably are shared, not only among indigenous peoples, but also between different religious traditions.


http://www.unesco.org/education/tlsf/mods/theme_c/mod11.html



Hindu Dharma: beliefs about care of the planet

http://www.bbc.co.uk/schools/gcsebitesize/rs/environment/histewardshiprev1.shtml

Hinduism is very concerned with the relationship between humanity and the environment. Karma teaches that resources in the world become scarce because people use them for their own ends. People should use the world unselfishly in order to maintain the natural balance and to repay God for the gifts he has given:


Hinduism: beliefs about care of the planet

Bhagavad Gita 3:12 Trees are treated with great respect because it

is the most important type of plant life and, like all living things, has an atman (soul).

If there is but one tree of flowers and fruit within a village, that place is worthy of your respect.


Sacred Earth: Faith for Conservation

Many of the most important conservation places in the world are sacred. Sites like the Amazon, South Dakota’s Black Hills, and the Mekong River are deeply rooted in local spiritual and cultural traditions. These places also face overwhelming threats, including deforestation, pollution, unsustainable extraction, melting glaciers and rising sea levels. Such threats not only endanger the integrity of ecosystems but also leave the people who live there impoverished and vulnerable.

http://www.worldwildlife.org/initiatives/sacred-earth-faiths-for-conservation


Disha Bhanot, Ph.D Viva Voce presentation. 38

SPIRITUAL YOUTH TAKE A STAND FOR THE ENVIRONMENT WWF extends a call to faith-motivated youth of

America to be the voice for wildlife and wild places that have no voice of their own. Being an advocate means leading by example—such as recycling your bottles, buying sustainably-produced food and riding your bike to school instead of driving. It may also mean speaking out in your local community about the environmental issues you care about.

http://www.worldwildlife.org/

http://www.worldwildlife.org/pages/american-youth-take-a-stand-for-the-environment

http://www.worldwildlife.org/pages/american-youth-take-a-stand-for-the-environment

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Understanding Sustainability: What are the sustainability objectives ?

What is to be sustained? And for how long?

What are the criteria for sustainability? How would be know a sustainable system if we saw one?

What causes unsustainability to occur ? Therefore, what are the recipes for moving towards

sustainability ?

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Sustainability Criteria and Indicators Sustainability Criteria are conditions used to

evaluate whether a system is sustainable or not. They are derived logically from the definition of sustainability.

Sustainability Indicators have been regarded as the core element in operationalizing sustainability. Meadows (1998) states that Indicators arise from values

(we measure what we care about), and they create values (we care about what we measure).

Both criteria and indicators aid in monitoring the progress towards or distance from sustainability

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1. Sustainable use of water

2. Water Quality

3. Equity

4. People’s Participation

1.1 Trend of average ground water table level1.2 Are stream perennial or ephemeral?

2.1 Extent of water borne diseases over a period of time2.2 Extent of Salinity

3.1 Is the water available distributed among legitimate users? (per capita and per hectare)

4.1 Users contribution (Finance and Human resources)4.2 Extent of functional people’s institutions

Criteria Indicators

Criteria and Indicators of Sustainable Rural Development: Example of Water

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Need for Sustainable Livelihoods for India Agriculture sector is the principal source of

livelihood for more than 54.6 per cent of India's population, yet the sector accounts for merely 15.79 per cent of the country’s GDP (Planning Commission, 2014).

There is urgent need to address rural poverty and vulnerability, in the context of agriculture and rural investments in India.

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Livelihood Assets Peoples ability to escape poverty depends on

assets Assets help to determine livelihood options Assets are transformed into livelihood outcomes

Human capital (i.e. the amount and quality of knowledge and labor available in a household)Natural capital (i.e. the quality and quantity of natural resources, ranging from fisheries to air quality)Financial capital (i.e. savings and regular inflows of money)Physical capital (i.e. the infrastructure, tools, and equipment used for increasing productivity)Social capital (i.e. social resources, including networks for cooperation, mutual trust, and support)

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Case of a Landless Female Agriculture Labour

= An extremely reduced livelihood pentagon !

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The Vulnerability Context

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Promoting an enabling environment

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The Sustainable Livelihoods Framework The SLF seeks to gain a realistic understanding of

people’s strengths (assets) and how they endeavour to convert these into positive livelihood outcomes.

Source: Scoones (1988)

Sustainable Development

“Sustainability should be a touchstone for all innovation …

In the future, only companies that make sustainability a goal will achieve

competitive advantage. That means rethinking business models as well as products, technologies, and

processes.”

“Why Sustainability IsNow the Key Driver of Innovation”

Sustainability in Business

… embedded in supply chains

… acted upon by boards

Sustainability should be … fully embedded in strategies and operations

50%

69%

72%

88%

93%

96%

2010 2007UN Global Compact and Accenture study, survey of 766 worldwide CEOs, June 2010

CEO Mindset is Shifting

CEOs’ Sustainability Drivers

UN Global Compact and Accenture study, survey of 766 worldwide CEOs, June 2010

MIT Sloan and the Boston Consulting, “2011 Sustainability & Innovation Global Executive Study and Research Project,” Jan. 2012. Surveyed 4,000 managers from 113 countries.

• 70% say that sustainability was on the management agenda in 2011, and will stay there permanently.

Sustainability at Tipping Point ?

• 67% said that sustainability-related strategies are necessary to stay competitive.

• 24% are “Embracers” … the Tipping Point?

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Businesses employing Sustainable Management and Strategy Hindustan Lever (HLL) pioneered Project Shakti, that was an ambitious

plan to stimulate new demand at the lower end of the market by creating a self-sustaining cycle of “business growth through people growth”

Unilever (Anglo-Dutch multinational) first engaged with India in 1930s, by 1990s HLL was the sole representative of Unilever’s business in India.

HLL’s growth strategy was to ask SHGs to operate as “rural direct-to-home” teams of saleswoman

Operation Streamline, HLL’s growth engine initiative had been lauched in 1997. Goods were distributed from HLL agents to re-distributors who them passed them to “Star-Sellers” in local communities.

Win-win partnership with rural Self-Help-Groups by helping them access micro-credit, buy HLL Products and sell them in their villages.

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Traditional Micro-credit Model Modified Micro credit Model

Project Shakti

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Sustainability issues and impacts in Business

a. What are the sustainability issues and impacts in XYZ industry ?

b. What are the relevant sustainability skills required?

c. What are the current and emerging practices in relation to sustainability within XYZ industry?

See Story of Stuff at: https://www.youtube.com/watch?v=9GorqroigqM