Category Archives: Winin Pereira

March visitors search for A2 milk, dabbawallas and Sharma’s news

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People from 20 countries visited the site in March.

TOP POSTS

Most desi cows and buffalo breeds give A2 milk (stats show many people searched on ‘buffalo’):

The fascination for exotic cattle breeds has been the bane of Indian dairy industry”. We return to these words by CHS co-founder Winin Pereira, first entered on this site after reading Devinder Sharma’s 2010 blog quoted in the CHS-Sachetan archives

A summary – ‘Dabbawalas: Mumbai’s lunchbox carriers’

Farmers are being denied their rightful income

Devinder Sharma writes: “For the past two years we have seen news reports and videos of distraught farmers throwing tomato, potato and onions on to the streets.  Farmers are unable to recover even the harvesting and transportation cost in most cases –  a well-established fact . . .

 

 

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India’s solar energy development – 1

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The Financial Times reports that the winning bid for the third and fourth phase development at Bhadla solar park in Rajasthan – a 500-megawatt solar farm – was one of the lowest prices for solar power ever seen anywhere in the world. The companies — Acme Solar, an Indian developer, and SBG Cleantech, a joint venture whose shareholders include SoftBank of Japan — said they would build the project for a guaranteed price of just Rs2.44 ($0.04) for every unit of electricity they eventually sold – substantially cheaper than coal.

The Bhadla auction confirmed that the country is undergoing a generational shift from coal-fuelled power to solar and wind and placed India at the centre of a global renewables revolution that is driving down the cost of green energy and which represents one of the biggest threats to fossil fuels.

As India is already the world’s third-biggest carbon emitter and plans to electrify even its most remote villages within two years, a rapid expansion in the country’s renewables sector would prove a huge boost for attempts to keep global temperature rises below 2C — the target set by the 2015 Paris climate accords.

Masayoshi Son, founder of SoftBank, has said he plans to invest $20bn in the Indian solar power industry. (The other investors are Taiwan’s Foxconn and Indian company Bharti.)

In 2015, the government of Narendra Modi set ambitious targets for building new renewable power. By 2022, explained the finance minister Arun Jaitley, India would build 175 gigawatts of new renewable power, of which 100 gigawatts would come from solar.

The solar plans alone are equivalent to 25 large nuclear plants

Manoj Kumar Upadhyay, the founder and chairman of Acme, one of a handful of companies competing for solar projects against many established Indian and multinational conglomerates suggests there are good reasons the price of solar power in India is so low.

In addition to its strong and reliable sunlight, the price of Chinese-made solar panels has tumbled in the past few years as a manufacturing boom has created over-supply.  Moreover, India’s notoriously high cost of capital has been reduced by strong government involvement in the solar power sector. At parks like Bhadla, the government acquires the land — removing one of the biggest hurdles in a country where land rights are difficult to negotiate — as well as guaranteeing grid connections and providing payment guarantees should state utilities default.

Six years earlier, India and China had been blamed for “sabotaging” a meaningful deal at the UN climate talks, but Mr Jaitley’s announcement confirmed India was now at the centre of global efforts to develop cheaper renewables and tackle climate change.

 

 

 

 

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Tribals Are Mankind’s Living Vault

CHS’ co-founder, Winin Pereira, would have been deeply interested in this account by Devinder Sharma, written after accepting an invitation to addressing thousands of tribal people at Banswara in southern Rajasthan in a Tribal Conclave:

This tribal region was earlier called “Bhooki”, a clearcut reflection of the extent of hunger that prevailed. I am told Acharya Vinoba Bhave had travelled through the region, and was instrumental in getting land transferred into the hands of quite a significant proportion the landless tribals.

I could see the transformation that has come about several decades later when I decided to visit some tribal families in Anandpuri block of Banswara district in southern Rajasthan. Along with the neighbouring districts of Madhya Pradesh and Gujarat, Banswara is part of a predominant tribal triangle in central India.

I wanted to meet small and marginal farmers of the region. My first visit was to meet Shankar, 55, in village Bodiya Talau, some 58 kms from Banswara. He owns 2.15 acres of land, has three cows, 2 bulls and 1 goat. All animals are the desi breed. The cows hardly give 500 grams of milk per day. When asked why is he keeping them, his reply was that the cows are not kept for milk but for manure. He cultivates maize, tur, paddy, tomato, wheat, chilli, turmeric and remarked:

“I grow everything at home, except for salt and sugar.”

He was satisfied with what he was doing after having transformed his almost barren land into a green patch. Has planted a number of trees, including cashew. Shankar is certainly more enterprising than his fellow tribals. I then met Chetan Pargi, aged 35, from Ummed Pura village. He is into rope weaving besides doing farming in 4 bigha land.

He said he was able to make a decent living, and his land provided enough for his family throughout the year. I didn’t believe him looking at his frail health.

But he insisted that his land gave him enough. But is that enough, enough? That’s the question. But their undying spirit of hospitality is what amazes me. At a time when the people in cities have turned selfish and are not willing to offer even a cup of tea to visitors, Chetan Pargi, despite his visible level of subsistence, wanted me to have food with him. When I politely declined, he said: “bare Saheb log kahan hamare jaise logo ke haath ka khana khate hain’ (Why would the sahebs like to eat with us). I had to tell him that as per the schedule, I was already eating with another farmer in the next village.

Meeting Mani Lal in the same village confirmed how severely undernourished these tribals are. Reverting to farming, I was impressed the way he was trying to get into composting, amrit pani and understood why he wanted to keep chemical pesticides away.

“Sir, yeh to jehar hai (Sir, this is simply a poison) he told me.

What comes as a shock is to know how some of them are being deprived of their ration quota just because they have not completed constructing toilets in their houses.

Among various things that I learnt from them, I found Mani Lal’s wife Babli Bai’s effort to preserve the seeds of cucumber and lemon by gluing them on the Sagwan leaves and hanging the dry leaves to be an interesting way to keep seeds.

There were several other traditional ways that farmers were adopting which I found it worth documenting, and learning from.

All this became possible when I accepted the invitation to addressing thousands of Tribals at Banswara in southern Rajasthan in a Janjati Krishi Swaraj Sammelan (Tribal Conclave). As I said earlier, these tribals came from the tribal belt in the triangle of a region formed between Rajasthan, Madhya Pradesh and Gujarat. Organised by the Banswara-based NGO, Vaagdhara, I must acknowledge that it was an amazing experience to speak before such a large audience of tribals, something close to 7,000 and 8,000. They came dressed in all colours, and in all their glory.

In my talk I urged them not to let go of their farming techniques and practices. They alone hold the future as far saving sustainable farming practices are concerned.

The farming practices they preserve hold the key to save the world from climate change. I sought their cooperation in protecting their agriculture from getting polluted and environmentally devastated. Three things they must do:

  1. Stop using chemical pesticides.
  2. Phase out the application of chemical fertilisers.
  3. Conserve and protect desi cattle breeds/seeds.

They took a pledge to follow the directions.

It will certainly be a grave tragedy if the Government tries to introduce modern farming techniques in these villages, and thereby destroy the synergy that tribal agriculture preserves.

Linking nature, environment and religion, the tribals have preserved what is truly a sustainable farming system for centuries.

It is high time, a separate plan is prepared for the tribal regions, wherein the effort should be to not only conserve but also improve upon their traditional practices, ensuring that tribals are paid a premium for monumental role they have played in preserving and conserving the natural resources.

This is a small price the society needs to incur for what could be the saviour of the mankind’s future. With global warming already pushing the world to a tripping point, these tribal regions may turn out to be society’s last refuge. Like the Doomsday vault in the Arctic, where the effort is to preserve crop seeds for posterity, this is a Living Vault that mankind needs to protect for its own future. # 

 

Posted by Devinder Sharma to Ground Reality

 

 

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Professor Moseley’s recent rebuttal of the decades-long assertions that GMOs will solve the problem of world hunger – 2

Moseley reminds readers that the policy of food self-sufficiency of the previous era, of producing as much food within the borders of your country as possible, fell out of fashion as it was thought to be costly and inefficient. Global food prices were relatively low and stable in the 1980s and 1990s. Countries might produce some of their own food, but also trade for what they needed by exporting commodities.

This all began to change in the mid-2000s, and especially after 2007—2008, when food prices jumped globally by 50%, continuing to 2011-2012 (below). These price shocks created social unrest in some cases, and political leaders began once again to push for higher food production (Moseley and others 2010).

Only one section of the crowd protesting in Morocco (2011)

Moseley asks: will the use of GM seeds improve access to food by the poorest of the poor, either by improving their incomes or helping them produce more of their own food?

He answers: “Sadly, no. The most widely used GM crops today are controlled by corporate interests and their cost tends to put them out of reach of the truly poor. New seeds must also be repurchased every one to three years, making this a recurring expense”.

Whilst agreeing that  there are potential benefits associated with GM crops, and that GM crops may make sense as a strategy for wealthier farmers to increase yields and production, he refers to growing concerns about gene escape from herbicide-resistant crops to other crops and weeds (Chapman and Burke 2006) which have led many farmers in the North to question the efficacy of GM crops (Hakim 2016).

Pesticide resistance also was predicted in 1999 and has been observed in recent years

In 1999 the BBC reported that results of research at the University of Arizona, into the breeding cycle of the pink bollworm moth, a common pest of cotton, suggested that the bollworm could rapidly become resistant to the insecticide produced within a GM cotton plant called “Bt cotton”, developed by Monsanto.

Following several reports of infestation in earlier years, this month India’s Business Standard reported that GM cotton crops have come under severe pest attacks; a substantial area from whitefly attack in Punjab and Haryana and the pink bollworm in Maharashtra, Andhra Pradesh and Gujarat.

Moseley believes that agroecological approaches which help the poorest farmers to improve production and avoid unnecessary financial risk may hold some promise. They may be able to improve yields and manage pest problems through improved intercropping and agroforestry combinations, as well as more tightly integrated crop and livestock systems.

Though, as he acknowledges, these practices have long existed within traditional farming systems in the tropics, he believes that there is enormous potential for scientists to collaborate with local people to make improvements to these techniques.

Funding for work in this area has been limited, as agroecological approaches are unlikely to generate a financial return to justify or even recoup such investment and the returns in terms of human and environmental health are not quantified in their cost-benefit calculations.

But people’s research still goes ahead as part of their daily life, undeterred by lack of funding, see earlier work by Winin Pereira. In this early book (right), he says, in similar vein to Moseley, “Revitalising peoples’ science . . . its preservation and restoration appears to be the only way to rebuild a sustainable society”.

Recent reporting from Devinder Sharma relates many initiatives in different parts of the country. He wrote about the work of Ishwarappa Bankar of Hire Yadachi village of Haveri district in Karnataka (left), who has created a seed bank of traditional millet strains at his home.

Another memorable account comes from Fran Wilde (Action Village India), who forwarded an account of women’s collective farming in Kerala to us recently. Devinder Sharma and his friend and colleague from Kerala confirmed the success of this cheering initiative.

 

 

 

 

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Protect and develop India’s traditional knowledge, genetic resources, seeds and medicines

As the latest news of the applications to plant GM mustard in India is published, Winin Pereira’s writings were scanned for his views on the subject of genetically modified crops. Far more attention was given to genetic screening of embryos and research into genetic manipulation of human beings.

As an ethically motivated scientist, he would certainly have denounced this money/profit-centred exhortation – tempered by a sop to bee lovers – issued by Bhagirath Choudhary, Founder Director at South Asia Biotechnology Centre (SABC), New Delhi Area, India. https://www.linkedin.com/pulse/allow-high-yielding-gm-mustard-now-bhagirath-choudhary?trk=mp-reader-card 

The following extracts from his writings have an indirect bearing on the subject.

  • The traditional agricultural systems, not dependent on these factors, survived for millennia till they were displaced by this transitory “modernisation”. A change in the climate and the depletion of the stratospheric ozone layer could cause major reductions in food production, since the extremely narrow genetic base from which high-yielding varieties are derived could result in widespread crop losses.
  • The high susceptibility of the new varieties to pest attacks is another factor contributing to insecurity. At the same time, the creativity which produced the tens of thousands of different traditional crop varieties adapted to numerous ecological niches is being destroyed by TNC producers of special seeds.
  • While the West claims that the available land and other resources will be inadequate to provide food for rising populations, it encourages the use of food in a most inefficient manner: many grains directly edible by humans are now being redirected to cattle, pigs and poultry to obtain expensive milk, meat and eggs.
  • India at present grows sufficient food to provide all its people with adequate basic nourishment, yet about one third of the population living below the poverty line do not get sufficient to eat.
  • The godowns are overflowing, but the people cannot afford to buy the stored food. The grain merely goes to maintain a population of rats and other pests, including the population of synthetic pesticide manufacturers.

Correct and full information, for instance, about food products, their real nutritional value in relation to their cost, the nature of the additives used, genetic modifications, if any), about pesticides (their health and environmental effects), about medicines (side-effects, alternatives) and so on, has to be wrung out of the system, instead of being given as a matter of right. But if people were fully informed, the sales of most such products would certainly drop drastically.

The ancestral rights of the indigenous peoples to control over their lands and other resources are being viciously destroyed for Western hamburgers, toilet paper and paperbacks. The exercise of such rights often involves the commercialising of these activities and the co-option of indigenous peoples into the mainstream.

The Western predators need to be reminded about the rights of the indigenes. They have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations, including human and other genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs and visual and performing arts.

Next: relevant to the fourth bullet point, a summary of ‘A Risky Solution for the Wrong Problem: Why GMOs won’t Feed the Hungry of the World’ – William G. Moseley,  http://onlinelibrary.wiley.com/doi/10.1111/gere.12259/full: Copyright © 2017 by the American Geographical Society of New York. First published: 3 July 2017Full publication historyDOI: 10.1111/gere.12259  View/save citation

The Warli tribals of Maharashtra: a progressive culture to be emulated – 1

Noting the number of visitors to the website who read Devinder Sharma’s account of a visit to the Kadar tribe in Kerala prompted a re-reading of some books and papers written by Winin Pereira, co-founder of the Centre for Holistic Studies in Bandra, Bombay.

Winin Pereira

In 1996 he recorded memories of his first stay near tribal people (adivasis) in Alonde. Over time he grew to realise the extent of their knowledge of plants, trees and farming.

He drew on this and other experiences of traditional sustainable agriculture in India collected and analysed over 25 years to write ‘Tending the Earth’.

Over time he had noticed that the Warlis’ agricultural land was in better condition than that of farmers who had practised ‘Green Revolution’-style agriculture from the 60s, using chemical pesticides and fertilizers which, over time degraded the soil.

One of Winin Pereira’s colleagues wrote about the contemporary practice of barter and included incidental information about Warli tribals, with whom he also had spent time. He wrote that they are thought to be descended from the original inhabitants of Thane in the Western Bombay suburbs. Their lands have been ‘developed’ and some now have a hard but healthier life in the Borivli National Park (below) while the tribal communities who still have some land live on the margins in the polluted Bombay suburbs.

The writer saw a hut like the one above which had the faint outlines of the traditional painting (below) on the walls carried out for celebrations and ceremonial occasions but in the 1970s. Government of India officials who were sent to document Warli art, were amazed by the drawings of Jivya Soma Mashe from Dahanu, who shows an immense understanding of the Warli culture.

A description of their content is quoted in Wikipedia: “Their drawings revolve around the traditions of their communities, the tools they use and their association with nature. Themes include community dances, the harvest as well as fields swaying with healthy crops, birds flying in the sky, group dancing around a person playing the music, dancing peacocks, women cooking or busy in their other house chores and children playing”.

The Warli forest community survives by gathering minor forest produce and selling firewood to the encroachers in the plains, then earning Rs25 for every pile of firewood they sell. Once every three months they enter into barter trade with the fishing community living 5-6kms away along the sea coast. The Warlis start with the piles on their heads at 3 am and manage to cover the distance by foot in 3 to 4 hours time. In return for every pile of wood that they sell they receive dry fish worth at least Rs75 to Rs100 in the local market from the fishing community. The benefit to both is two or three times what they would get in a monetary transaction. Exchange of dry fish for firewood takes place in the Western suburbs from Malad right into Thane district.

Dahanu taluka, 136 km from Mumbai by road, has a 66% Warli tribal population who own 33% of the agricultural land in Dahanu. When their rice growing season ends, the Warlis find employment on the chicoo farms. Two colleagues who have lived there wrote:

“We have so much to learn from the Warlis who take so little from the earth. They are the true environmentalists without even realising it”.

“We are all fighting to protect what we and Winin Pereira love so much. In the future – providing that the adivasi culture is allowed to survive – others will be able to continue his work in recording adivasi lore etc. His work and the knowledge he shares will provide an inspiration for many (as it did to me). It will be used in many ways for the Warlis, ‘selling’ to the rest of the world the idea that theirs is a progressive culture, not ‘backward’ and should not only be allowed to survive but be emulated”.

Part 2 follows.

 

 

 

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The Warli tribals of Maharashtra: a progressive culture to be emulated – 2

In ‘Celebrating People’s Knowledge, Winin Pereira and co-author Subhash Sule, quote Gandhi’s words: “Every man must be his own scientist and every village a science academy” Anyone has the right – and everyone needs to exercise the right – to be a “scientist” or “technologist”, to question the origin of phenomena, to develop new theories and technologies or to modify old ones”.

Synthetic fertilisers

In the rice paddies

Warli farmers tried out synthetic fertilisers but soon abandoned them They said that the fertilisers damaged the soil and that larger amounts were required each year. In consequence, they use very little, and then not every year.

Careful use of material resources 

Adivasis see no value in the possession of an increasing quantity of material products or in a lifestyle that stresses comfort even at the cost of the environment and justice. Those possessing more wealth than others are expected to distribute their excess among the rest of their community.The awareness of their interdependence on other forms of life makes their approach to solutions eco-friendly; resources are used with restraint, pollution is minimised. Basically this is an acknowledgement of their awareness of the need to be frugal and sparing in their use of materials and resources which are necessary for their survival. 

Traditional technologies

The development of traditional technologies is limited to those which do not produce unemployment or pollute the environment. There is no unnecessary processing of raw materials; the minimum quantity is used and in processing there is no waste, or if there are remnants unused for the basic need, they are used for other essential purposes. A few of the examples given:

  • Wood resistant to termites, such as teak, is used for house construction, thus eliminating the need to use dangerous pesticides.
  • Timber resistant to the attacks of teredos (shipworms) is used for constructing boats, avoiding the need for coating the wood with highly poisonous chemicals like tributyltin, with the boat also having a longer life.
  • The use of banana leaves as dinner plates, making washing up unnecessary and the ‘plates’ themselves serving as food for cows, which in turn produce milk.
  • Where banana plants do not grow, plates made of dry leaves of several other trees [ banyan or breadfruit] or even wooden cups and plates have been used.

Medicinal research 

These isolated groups use a range of plants for medicinal and other purposes, having done a lot of research over time. Over 9500 wild plant species have been recorded as used by bhagats (right) and other tribals for various requirements, of which over 7500 are used for medicinal purposes. In the case of herbal medicines, cures will only be researched for the specific diseases which occur in the traditional scientist’s habitat. S/he cannot test out herbs without patients who need treatment. The scientist is most likely to use the plants growing locally. Only if these fail will s/he look further afield. This could explain the different species used even by neighbouring communities for the same disease.

Information about medicine used by Gujarati tribes living in the Satlasana forests is recorded here: https://www.rroij.com/open-access/folk-herbal-medicines-used-by-the-tribalsinsatlasana-forest-area-mehsana-district-gujarat-india.php?aid=33919

Most of the activity in this study was carried out by adivasis who conduct research while carrying on their normal occupations, in their fields and homes, mainly using locally available resources. The researchers do not require formal recognition for their work and are happy to see the use of their shared inventions without expectations of any rewards for their efforts. The free dissemination of knowledge is an essential characteristic of the traditional system.