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It’s time to rid India of the GDP disease

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A woman in the Aravalli hills of Rajasthan carries home a headload of field straw. India’s National Accounts Statistics is completely ignorant of the biophysical economy.

On 5 January 2017 the Central Statistics Office of the Ministry of Statistics and Programme Implementation, Government of India, issued a note titled “First advance estimates of national income, 2017-18”. The contents of this note immediately caused great consternation among the ranks of those in business and industry, trading, banking anf finance, and government who hold that the growth of India’s gross domestic product is supremely important as it is this growth which describes what India is and should be.

In its usual bland way, the Central Statistics Office said that this was “the First Advance estimates of national income at constant (2011-12) and current prices, for the financial year 2017-18” and then proeeded, after a short boilerplate explanation about the compilation of estimates, delivered the bombshell to the GDP standard-bearers: “The growth in GDP during 2017-18 is estimated at 6.5% as compared to the growth rate of 7.1% in 2016-17.” [pdf file here]

To me, this is good news of a kind not heard in the last several years.

But India’s business and financial press were thrown into a caterwauling discord which within minutes was all over the internet.

An example of one out of the many messages in a daily barrage delivered by the Government of India’s ‘GDP First’ corps. This is from what is called the Make in India ‘initiative’ of the Department of Industrial Policy and Promotion, Ministry of Commerce. “Make in India is much more than an inspiring slogan,” the DIPP says. “It represents a comprehensive and unprecedented overhaul of out-dated processes and policies.” For this childish GDP rah-rah club, environmental protection, natural reserves, watershed conservation, handloom and handicrafts are all outdated practices and ideas.

‘GDP growth seen at four-year low of 6.5% in 2017-18: CSO’ said the Economic Times: “Most private economists have pared the growth forecast to 6.2 to 6.5 percent for this fiscal year, citing the teething troubles faced by businesses during the roll out of a goods and services tax (GST).”

‘7 reasons why FY18 GDP growth forecast should be viewed with caution’ advised Business Standard: “The fact that growth will be 6.5% is significant as it is even lower than the Economic Survey assumption of 6.75-7.5% for the year. Hence, it is not expected to be higher than the base mark which means that it would be lowest in the past three years. The effects of demonetisation and GST have played some role here.”

‘CSO pegs FY18 growth at 6.5%; why forecast is an eye-opener for Narendra Modi govt’ said Firstpost: “The healthy uptick in volumes displayed by many sectors in November 2017, is expected to strengthen in the remainder of FY2018, benefiting from a favourable base effect and a ‘catch up’ following the subdued first half. Accordingly, manufacturing is likely to display healthy expansion in volumes in H2 FY2018, which should result in a substantial improvement in capacity utilisation on a YoY basis.”

‘GST disruptions eat FY18 economic growth; GDP seen growing at 6.5%, lowest under Modi government’ huffed the Financial Express: “For a broad-based recovery the rural economy needs to recover and we can expect the upcoming budget to focus on alleviating some of the stress in the rural economy and concentrating on measures to augment the flow of credit in the economy. Overall growth is likely to improve in the coming year and possibly move up beyond the 7% mark in FY19.”

‘India’s GDP growth seen decelerating to 6.5% in 2017-18 from 7.1% in 2016-17’ said the Mint: “The nominal GDP, or gross domestic product at market prices, is expected to grow at 9.5% against 11.75% assumed in the 2017-18 budget presented last year. This may make it difficult for the government to achieve the fiscal deficit target of 3.2% of GDP in a fiscally tight year.”

‘India Sees FY18 GDP Growth At 6.5%’ observed Bloomberg Quint: “Growth in gross value added terms, which strips out the impact of indirect taxes and subsidies, is pegged at 6.1 this year, versus a revised 6.6 percent last fiscal. Both GDP and GVA growth were marginally below expectations. A Bloomberg poll had pegged GDP growth at 6.7 percent. The RBI had forecast GVA growth at 6.7 percent at the time of its last policy review in December.”

‘India’s FY18 GDP growth estimated at 6.5%, says CSO data’ said Zee Business: “Real GVA, i.e, GVA at basic constant prices (2011-12) is anticipated to increase from Rs 111.85 lakh crore in 2016-17 to Rs 118.71 lakh crore in 2017-18. Anticipated growth of real GVA at basic prices in 2017-18 is 6.1 percent as against 6.6 percent in 2016-17.”

So great is the power of the School of GDP and of its regents, who are as priests of the Sect of GDP Growth, that the meaninglessness of GDP is a subject practically invisible in India today. Just as it has no meaning at all to the woman in my photograph above, so too GDP has no meaning for all, including the 2.7% (or thereabouts) who pay income tax.

This tweet shows us the scale of the problem. An article by Klaus Schwab of the World Economic Forum (a club of powerful globalists) is posted on the website of Prime Minister Narendra Modi ! The head of the ruling BJP’s information unit broadcasts it.

India’s National Accounts Statistics presents every quarter and annually, estimates of the size of the country’s GDP, of the rate of GDP growth, of the size of ‘gross value added’, to which GDP is bound in ways as complicated as they are misleading. There are wages, interests, salaries, profits, factor costs, net indirect taxes, product taxes, product subsidies, market prices, industry-wise estimates and producer prices to juggle.

For the most part, these are prices and costs alone, upon which various kinds of taxes are levied and whose materials and processes may qualify for subsidies. All these are added and deducted, or deducted and added, and finally totalled show a GVA which then leads to a GDP. The prices are arbitrary and speculative, as all prices are, the arbitrariness and speculative nature being attributed to something called market demand, itself a creation of policy and advertising – policy to choke choices and advertising to spur greed. On this putrid basis does the School of GDP stand.

The GDP and GDP-growth frenzy in India spares not a minute for a questioning of its fundamental ideas, which in certain quarters had begun to shown as hollow and destructive in the early 1970s, when the effects of the material and consumption boom in Europe, North American (USA and Canada) and some of the OECD countries after the end of the Second World War became visible as environmental degradation.

Over 30 years later, sections of those societies inhabit and practice what are called ‘steady state’ economics, ‘transition’ economics (that is, transition to low energy, low consumption, recycling and sharing based ways of collective living) and ‘de-growth’, which is a scaling down of economic production and consumption done equitably and to ensure that a society (or groups of settlement and their industries) strictly observe the bio-physical limits of their environment (pollution and pollutants, land, water, biodiversity, etc).

But the Central Statistics Office of the Ministry of Statistics and Programme Implementation, Government of India, is ignorant of such critical thinking. It is just as ignorant of the many efforts at swadeshi living, production, cultivation (agro-ecological) and education (informal learning environments instead of reformatted syllabi lifted wholsesale from countries whose exploitative economies installed globalisation as the default economics mode) that are visible all over India today. The CSO and MoSPI are not entirely to blame for this abysmal blindness, because the Ministry of Finance (like every other major line ministry of the Government of India, and like every state government) has decided to be even more blind.

To read the insensate paragraphs disgorged every quarter from the CSO (and Ministry of Finance, likewise the Niti Aayog, the chambers of commerce and industry, the many economy and trade think-tanks) is to find evidence to pile upon earlier evidence that here is an administration of a very large, extremely populous country which cares not the slightest about the indubitably strong correlations between ‘GDP growth’ and more forms of environmental damage than have been reckoned.

The GDP-GVA-growth fantasy cares not the slightest about energy over-use and CO2 emissions, about the effects of widespread atmospheric and chemical pollution on the health of the 185 million rural households and 88 million urban households (my estimates for 2018) of India, and about the terrible stresses that the urban households in more than 4,000 towns, district headquarters and metros are subject to as a result of their lives – through mobile phone apps, banks, the food industry, the automobile industry and the building industry – being micro-regulated so that an additional thousandth of a per cent of GDP growth can be squeezed out of them.

The GDP asura has brought ruin to India’s environment, cities, farms, households, forests, rivers, coasts and hills. Let 2018 be the year we burn the monster once and for all.

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The struggle for the soul of food

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There is food. There is no food. There is no contradiction in there being food and not-food at the same time.

But the not-food is not ‘no food’, it is primary crop that has been passed to food industry, instead of directly to households, and in that industry it is converted into a raw material that is entirely different from the cereals, vegetables, pulses and fruit forms that we consider food and which farmers grow.

That conversion is the food industry, and the demands of that conversion include the use of ‘high-response’ crop varieties, livestock and aquatic breeds, enormous doses of synthetic agro-chemicals and the flattening of ecosystems.

The food industry makes plants grow by applying pesticides and herbicides that sterilise all other life, takes those grown plants and reduces them to components, re-mixes and alters those components, infuses them with deadly formulations of chemicals so that they withstand the treatment of the supply and retail chain, packages them and sells them as ‘food’. This is the not-food that a majority of households in countries now eat.

The industrial food model is predicated on waste, on a false economy of surplus production of commodities rather than on the basis of ecological sustainability, on a biological science that has hideously distorted the rhythms of life.

In the last few weeks, several incisive new reports describe the problems with the industrial food model, and I have drawn quotes from four here. These are not the first. But the conditions they now describe for an old malady are not what we have seen before.

There is a fifth, which I call a pseudo-report. It describes the problems differently, as if they were disconnected from the source of the problems which the other four reports correctly identify. The FAO State Of Food And Agriculture 2017 report refuses to acknowledge the macro-economic, corporate science and finance capital causes for the problems.

Here are the summaries, with links:

Whereas historically the organisations’ proposal for agrarian reform referred particularly to land distribution and to access to productive resources, such as credit, financing, support for marketing of products, amongst others, the integral or genuine agrarian reform is based on the defence and the reconstruction of territory as a whole, within the framework of Food Sovereignty. The broadening of the object of agrarian reform, from land to territory also broadens the concept of the agrarian reform itself.

“Therefore the contemporary proposal for integral agrarian reform does not only guarantee the democratisation of land, but also takes into consideration diverse aspects that allow families to have a decent life: water, the seas, mangroves and continental waters, seeds, biodiversity as
a whole, as well as market regulation and the end of land grabbing. Furthermore, it includes the strengthening of agro-ecological production as a form of production that is compatible with the cycles of nature and capable of halting climate change, maintaining biodiversity and reducing contamination.”

From ‘Struggles of La Via Campesina, for Agrarian Reform and the Defense of Life, Land and Territories’, La Via Campesina, 2017

The Industrial Food Chain is a linear sequence of links running from production inputs to consumption outcomes. The first links in the Chain are crop and livestock genomics, followed by pesticides, veterinary medicines, fertilizers, and farm machinery. From there, the Chain moves on to transportation and storage, and then milling processing, and packaging. The final links in the Chain are wholesaling, retailing and ultimately delivery to homes or restaurants. In this text we use ‘industrial’ or ‘corporate’ to describe the Chain, and ‘commercial foods’ should undoubtedly be associated with the Chain. Just as peasants can’t be comprehended outside of their cultural and ecological context, the links in the Chain – from agro-inputs to food retailers – must be understood within the market economy. All the links in the Chain are connected within the financial and political system, including bankers, speculators, regulators and policymakers. The Chain controls the policy environment of the world’s most important resource – our food.”

From ‘Who Will Feed Us? The Peasant Food Web vs The Industrial Food Chain’, ETC Group, 2017

A significant horizontal and vertical restructuring is underway across food systems. Rampant vertical integration is allowing companies to bring satellite data services, input provision, farm machinery and market information under one roof, transforming agriculture in the process. Mega-mergers come in the context of an already highly-consolidated agri-food industry, and are ushering in a series of structural shifts in food systems. Agrochemical companies are acquiring seed companies, paving the way for unprecedented consolidation of crop development pathways, and bringing control of farming inputs into fewer hands.

“The mineral-dependent and already highly concentrated fertilizer industry is seeking further integration on the back of industry overcapacity and a drop in prices; fertilizer firms are also moving to diversify and integrate their activities via hostile takeovers, joint ventures, and the buying and selling of of regional assets– with mixed results. Meanwhile, livestock and fish breeders, and animal pharmaceutical firms, are pursuing deeper integration with each other, and are fast becoming a one-stop shop for increasingly concentrated industrial livestock industry. Leading farm machinery companies – already possessing huge market shares – are looking to consolidate up- and down-stream, and are moving towards ownership of Big Data and artificial intelligence, furthering their control of farm-level genomic information and trending market data accessed through satellite imagery and robotics.”

From ‘Too big to feed: Exploring the impacts of mega-mergers, concentration, concentration of power in the agri-food sector’, IPES-Food, 2017

Power — to achieve visibility, frame narratives, set the terms of debate, and influence policy — is at the heart of the food–health nexus. Powerful actors, including private sector, governments, donors, and others with influence, sit at the heart of the food–health nexus, generating narratives, imperatives, and power relations that help to obscure its social and environmental fallout. Prevailing solutions leave the root causes of poor health unaddressed and reinforce existing social-health inequalities.

“These solutions, premised on further industrialization of food systems, grant an increasingly central role to those with the technological capacity and economies of scale to generate data, assess risks, and deliver key health fixes (e.g., biofortification, highly traceable and biosecure supply chains). The role of industrial food and farming systems in driving health risks (e.g., by perpetuating poverty and climate change) is left unaddressed. As well, those most affected by the health impacts in food systems (e.g., small-scale farmers in the Global South) become increasingly marginal in diagnosing the problems and identifying the solutions.”

From ‘Unravelling the Food–Health Nexus: Addressing practices, political economy, and power
relations to build healthier food systems’, The Global Alliance for the Future of Food and IPES-Food, 2017

a) Industrialization, the main driver of past transformations, is not occurring in most countries of sub-Saharan Africa and is lagging in South Asia. People exiting low-productivity agriculture are moving mostly into low-productivity informal services, usually in urban areas. The benefits of this transformation have been very modest.
b) In the decades ahead, sub-Saharan Africa, in particular, will face large increases in its youth population and the challenge of finding them jobs. Workers exiting agriculture and unable to find jobs in the local non-farm economy must seek employment elsewhere, leading to seasonal or permanent migration.
c) The world’s 500 million smallholder farmers risk being left behind in structural and rural transformations. Many small scale producers will have to adjust to ongoing changes in “downstream” food value chains, where large-scale processors and retailers, who are taking centre stage, use contracts to coordinate supply and set strict standards to guarantee food quality and safety. Those requirements can marginalize smallholder farmers who are unable to adjust.
d) Urbanization, population increases and income growth are driving strong demand for food at a time when agriculture faces unprecedented natural-resource constraints and climate change. These increases have implications for agriculture and food systems – they need to adapt significantly to become more productive and diversified, while coping with unprecedented climate change and natural resource constraints.”

From ‘The State Of Food And Agriculture. Leveraging Food Systems For Inclusive Rural Transformation’, Food and Agriculture Organization (FAO) of the United Nations, 2017

Taxing knowledge and nature

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The success of GST cannot come at a cultural cost to India. A well-informed tax system must widen the dialogue finance has with handicrafts and hand weaves. [This article has been published by The Pioneer, New Delhi.]

On 15 September, in a notification about the Central Goods and Services Tax (GST) Act 2017, the Central Board of Excise and Customs exempted “casual taxable persons making taxable supplies of handicraft goods” from requiring to be registered under the Act. The previous day, a similar exemption was given for the Integrated GST, and which concerns the inter-state supply of handicraft and handloom goods, a traffic that contributes a substantial livelihood to many crafts households.

There are a few conditions explained in the stilted language such notifications employ, such as value of sales, the need for craftspeople and artisans to obtain a Permanent Account Number (PAN) and fill out an e-way bill.

Yet these corrections to GST, made by the Ministry of Finance, are the first signals that the entreaties made to the Government of India by craftspeople and artisans are at last being heeded and responded to. They were made, and took shape in the form of a representation, titled “A plea for reconsidering GST rates for the crafts sector” and was submitted in July 2017 to the Prime Minister’s Office.

The reason this representation had been discussed, compiled and delivered was the ruinous effect on the handicrafts and handloom sector of the Goods and Services Tax (GST), which came into force on 1 July 2017 under the slogan, “the single biggest tax reform in the history of the nation”. The representation to the PMO pointed out that this single biggest tax reform had been drafted, passed and was being implemented without a single consultation with the largest national number of craftspeople and artisans in the world.

The representation went on to explain that the GST consultations had not included or even recognised “the widespread existence of crafts people, practices and products based on centuries old histories and skills, which give India a unique place in the world and brings economic benefits to dispersed rural artisans”.

Handicrafts and hand weaves provides employment and livelihood which is, in terms of numbers, next only to agriculture (indeed the two are concomitant, being based on nature and the application of knowledge). While many crafts and artisanal products are seasonal, estimates are that over 110 lakh persons are so engaged, with more than 43 lakh in the handloom sector alone.

Click for a pdf file of this article (courtesy The Pioneer).

The GST crisis for handicrafts and hand weaves has shown that this sector is constantly on the defensive. It can only proceed by causing the recognition in economy that this sector (cultivation and its ‘arts and local manufactures’ included) does not produce only food, it also produces feed for animals, fuel (both traditional fuels and biofuels) and fibres and grasses and woods, the minerals and clays, the colours, for artisanal (and industrial) production, and that the maintenance of the bio-economy – that is the service of balancing our ecological habitats upon whose gifts we base our lives, a balancing brought about by the application of uncountable streams of local knowledge – is fundamental to the well being of the country’s peoples.

“One would assume that natural materials, organic cultivation, reduction of plastics and other synthetic materials, and recycling would figure in the Centre’s approach to policies across the board,” Jaya Jaitly has observed. As president of Dastkari Haat Samiti, the conceiver of Dilli Haat and the initiator of several of India’s most innovative programmes to return dignity and viability to craftspeople and artisans, her expectation of policy coherence is well warranted.

Both dignity and viability are important, and for as long as handicrafts and hand weaves were held in high esteem by the ruling administrations of ancient and medieval, colonial and independent India, both were assured. In the 1951 Census, the first of independent India, among the list of industries and occupations according to which the working population was described were herdsmen and shepherds, beekeepers, silkworm rearers, cultivators of lac, charcoal burners, collectors of cow dung, gatherers of sea weeds and water products, gur manufacture, toddy drawers, tailors and darners, potters and makers of earthenware, glass bangles and beads, basket makers.

The liberalisation and ‘market reform’ which swept through the country from the early 1990s brought with them a view of both macro- and local economics that became more distant from ‘arts and local manufactures’. India began to pay more attention to GDP and less to the meanings which handicraft and hand weaves represented. By the middle of the decade of the 2000s, biodiversity, carbon, ecosystem services, and even cultural services had begun to be discussed and considered. Terms and ideas such as ‘externality’ and ‘social costs’ began to be used to describe the changes to society and environment that were under way, visible but never acknowledged, which weakened and sickened both.

Such discussion rarely recalled quiet efforts that had been made in the same direction only a little earlier, such as in the report of the Steering Committee on Handlooms and Handicrafts for the Twelfth Plan, which had observed that “these two sectors constitute the only industry in the country that provide low cost, green livelihood opportunities to millions of families, supplementing incomes in seasons of agrarian distress, checking migration and preserving traditional economic relationships”.

‘Green livelihood’ made a quiet entry into planning vocabulary then. Now, ‘livelihood’ has been replaced with ‘economy’, which is quite a different idea, and the recent loud calls in favour of a ‘green economy’ for India have helped shelter a variety of very ungreen enterprises and practices. Perhaps in the notifications of 14 and 15 September we are seeing the first admission from the central government’s financial and planning authorities, that there is no need for a new ‘green economy’ (especially one based on expensive finance and fickle technologies) when we have had one for all the ages that we can enumerate.

The notifications are a worthy start, and I submit to the Ministry of Finance that these can and should lead it to consider anew how incentives and encouragements in the form of taxation instruments can do much to renew, revive and strengthen a ‘green economy’ that is the only genuinely grassroots activity India has and can have.

Some aspects that still require consultation and an extra-financial view are that crafts and weaves are not commodities and should not therefore be fitted by force into the Acts’ labyrinthine system of HSN codes, that the imposition of taxes higher than 5% on handicrafts and hand weaves discourages both sustainable production and consumption (at a time when such practices are gaining international currency), and that a well-informed system of taxation must include an understanding of the continuum of natural material, habitat, and the knowledge streams that use and transform nature’s materials into craft and fabric.

GM and its public sector servants in India

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[Continued from part one.]

The facade of sophisticated science carries with it an appeal to the technocrats within our central government and major ministries, and to those in industry circles, with the apparently boundless production and yield vistas of biotechnology seeming to complement our successes in space applications, in information technology, in nuclear power and complementing the vision of GDP growth.

Framed by such science, the messages delivered by the biotech MNC negotiators and their compradors in local industry appear to be able to help us fulfil the most pressing national agendas: ensure that food production keeps pace with the needs of a growing and more demanding population, provide more crop per drop, deliver substantially higher yield per acre, certified and high-performing seeds will give farmers twice their income, consumers will benefit from standardised produce at low rates, crops will perform even in more arid conditions, the use of inputs will decrease, and the litany of promised marvels goes on.

Yet it is an all-round ignorance that has allowed such messages to take root and allowed their messengers to thrive in a country that has, in its National Gene Bank over 157,000 accessions of cereals (including 95,000 of paddy and 40,000 of wheat), over 56,000 accessions of millets (the true pearls of our semi-arid zones), over 58,000 accessions (an accession is a location-specific variety of a crop species) of pulses, over 57,000 of oilseeds (more than 10,000 of mustard), and over 25,000 of vegetables.

And even so the National Bureau of Plant Genetic Resources reminds us that while the number of cultivated plant species is “relatively small and seemingly insignificant”, nature in India has evolved an extraordinary genetic diversity in crop plants and their wild relatives which is responsible for every agro-ecological sub-region, and every climatic variation and soil type that may be found in such a sub-region, being well supplied with food.

With such a cornucopia, every single ‘framed by great science’ claim about a GM crop made by the biotech MNCs must fall immediately flat because we possess the crop diversity that can already deliver it. Without the crippling monopolies that underlie the science claim, for these monopolies and licensing traps are what not only drove desi cotton out when Bt cotton was introduced but it did so while destroying farming households.

Without the deadly risk of risk of genetic contamination and genetic pollution of a native crop (such as, GM mustard’s risk to the many varieties of native ‘sarson’). Without the flooding of soil with a poison, glufosinate, that is the herbicide Bayer-Monsanto will force the sale of together with its GM seed (‘Basta’ is Bayer’s herbicide that is analogous to Monsanto’s fatal Glyphosate, which is carcinogenic to humans and destroys other plant life – our farmers routinely intercrop up to three crop species, for example mustard with chana and wheat, as doing so stabilises income).

Whereas the veil of ignorance is slowly lifting, the immediate questions that should be asked by food grower and consumer alike – how safe is it for plants, soil, humans, animals, pollinating insects and birds? what are the intended consequences? what unintended consequences are being studied? – are still uncommon when the subject is crop and food. This is what has formed an ethical and social vacuum around food, which has been cunningly exploited by the biotech MNCs and indeed which India’s retail, processed and packaged foods industry have profited from too.

When in October 2016 our National Academy of Agricultural Sciences shamefully and brazenly assured the Ministry of Environment, Forests and Climate Change on the safety of GM mustard, it did so specifically “To allay the general public concerns”. What followed was outright lies, such as “herbicide is used in the process only in hybrid production plot”, “The normal activity of bees is not affected”, “GE Mustard provides yield advantage”, “no adverse effect on environment or human and animal health”. None of these statements was based on study.

India grows food enough to feed its population ten years hence. What affects such security – crop choices made at the level of a tehsil and balancing the demands on land in our 60 agro-ecological sub-zones and 94 river sub-basins – is still influenced by political position, the grip of the agricultural ‘inputs’ industry on farmers, economic pressures at the household level, and the seasonal cycle. In dealing with these influences, ethics, safety and social considerations are rarely if ever in the foreground. Yet India is a signatory to the UN Convention on Biological Diversity and its Cartagena Protocol on Biosafety, whose Article 17 requires countries to prevent or minimise the risks of unintentional transboundary movements of genetically engineered organisms.

Neither the Genetic Engineering Approval Committee (GEAC), in the case of GM mustard, nor the Department of Biotechnology, the Department of Science and Technology (whose Technology Information, Forecasting and Assessment Council in a 2016 report saw great promise in genetic engineering for India), the Ministries of Environment and Agriculture, the Indian Council of Agricultural Research (ICAR, with its 64 specialised institutions, 15 national research centres, 13 directorates, six national bureaux and four deemed universities), the Council for Scientific and Industrial Research (CSIR) have mentioned ethics, consumer and environment safety, or social considerations when cheering GM.

This group of agencies and institutions which too often takes its cue from the west, particularly the USA (which has since the 1950s dangled visiting professorships and research partnerships before the dazzled eyes of our scientific community) may find it instructive to note that caution is expressed even by the proponents of genetic engineering technologies in the country that so inspires them. In 2016 a report on ‘Past Experience and Future Prospects’ by the Committee on Genetically Engineered Crops, National Academies of Sciences, Engineering, and Medicine of the USA, recognised that the public is sceptical about GE crops “because of concerns that many experiments and results have been conducted or influenced by the industries that are profiting from these crops” and recommended that “ultimately, however, decisions about how to govern new crops need to be made by societies”.

Practices and regulations need to be informed by accurate scientific information, but recent history makes clear that what is held up as unassailable ‘science’ is unfortunately rarely untainted by interests for whom neither environment nor human health matter.

[This is the second part of an article that was published by Swadeshi Patrika, the monthly journal of the Swadeshi Jagran Manch. Part one is here.]

How GM ‘science’ misled India

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For the last decade, the reckoning of what agriculture is to India has been based on three kinds of measures. The one that has always taken precedence is the physical output. Whether or not in a crop year the country has produced about 100 million tonnes (mt) of rice, 90 mt of wheat, 40 mt of other cereals (labelled since the colonial era as ‘coarse’ although they are anything but, and these include ragi, jowar, bajra and maize), 20 mt of pulses, 30 mt of oilseeds, and that mountain of biomass we call sugarcane, about 350 mt, therewith about 35 million bales of cotton, and about 12 million bales of jute and mesta.

The second measure is that of the macro-economic interpretation of these enormous aggregates. This is described in terms of gross value added in the agriculture (and allied) sector, the contribution of this sector to the country’s gross domestic product, gross capital formation in the sector, the budgetary outlays and expenditures both central and state for the sector, public and private investment in the sector. These drab equations are of no use whatsoever to the kisans of our country but are the only dialect that the financial, business, trading and commodity industries take primary note of, both in India and outside, and so these ratios are scrutinised at the start and end of every sowing season for every major crop.

The third measure has to do mostly with the materials, which when applied by cultivating households (156 million rural households, of which 90 million are considered to be agricultural only) to the 138 million farm holdings that they till and nurture, maintains the second measure and delivers the first. This third measure consists of labour and loans, the costs and prices of what are called ‘inputs’ by which is meant commercial seed, fertiliser, pesticide, fuel, the use of machinery, and labour. It also includes the credit advanced to the farming households, the alacrity and good use to which this credit is put, insurance, and the myriad fees and payments that accompany the transformation of a kisan’s crop to assessed and assayed produce in a mandi.

It is the distilling of these three kinds of measures into what is now well known as ‘food security’ that has occupied central planners and with them the Ministries of Agriculture, Rural Development, Food and Consumer Affairs (which runs the public distribution system), and Food Processing Industries. More recently, two new concerns have emerged. One is called ‘nutritional security’ and while it evokes in the consumer the idea which three generations ago was known as ‘the balanced diet’, has grave implications on the manner in which food crops are treated. The other is climate change and how it threatens to affect the average yields of our major food crops, pushing them down and bearing the potential to turn the fertile river valley of today into a barren tract tomorrow.

These two new concerns, when added to the ever-present consideration about whether India has enough foodgrain to feed our 257 million (in 2017) households, are today exploited to give currency to the technological school of industrial agriculture and its most menacing method: genetically modified (GM) or engineered seed and crop. The proprietors of this method are foreign, overwhelmingly from USA and western Europe and the western bio-technology (or ‘synbio’, as it is now being called, a truncation of synthetic biology, which includes not only GM and GE but also the far more sinister gene editing and gene ‘drives’) network is held in place by the biggest seed- and biotech conglomerates, supported by research laboratories (both academic and private) that are amply funded through their governments, attended to by a constellation of high-technology equipment suppliers, endorsed by intergovernmental groupings such as the UN Food and Agriculture Organisation (FAO) and the Consultative Group on International Agricultural Research (CGIAR), taken in partnership by the world’s largest commodities trading firms and grain dealers (and their associates in the commodities trading exchanges), and amplified by quasi-professional voices booming from hundreds of trade and news media outlets.

This huge and deep network generates scientific and faux-scientific material in lorry-loads, all of it being designed to bolster the claims of the GM seed and crop corporations and flood the academic journals (far too many of which are directly supported by or entirely compromised to the biotech MNCs) with ‘peer-reviewed evidence’. When the ‘science’ cudgel is wielded by the MNCs through their negotiators in New Delhi and state capitals, a twin cudgel is raised by the MNC’s host country: that of trade, trade tariffs, trade sanctions and trade barriers. This we have witnessed every time that India and the group of ‘developing nations’ attends a council, working group, or dispute settlement meeting of the World Trade Organisation (WTO). The scientific veneer is sophisticated and well broadcast to the public (and to our industry), but the threats are medieval in manner and are scarcely reported.

[This is the first part of an article that was published by Swadeshi Patrika, the monthly journal of the Swadeshi Jagran Manch. Part two is here.]

Written by makanaka

July 21, 2017 at 18:53

Masses of cotton but mere scraps of vegetables

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The sizes of the coloured crop rectangles are relative to each other based on thousand hectare measures. The four pie charts describe the distribution of the main crops amongst the main farm sizes.

For a cultivating household, do the profits – if there are any – from the sale of a commercial crop both enable the household to buy food to fit a well-balanced vegetarian diet, and have enough left over to bear the costs of its commercial crop, apart from saving? Is this possible for smallholder and marginal kisans? Are there districts and talukas in which crop cultivation choices are made by first considering household, panchayat and taluka food needs?

Considering the district of Yavatmal, in the cotton-growing region of Maharashtra, helps point to the answers for some of these questions. Yavatmal has 838,000 hectares of cultivated land distributed over 378,000 holdings and of this total cultivable area, the 2010-11 Agriculture Census showed that 787,000 hectares were sown with crops.

Small holdings, between 1 and 2 hectares, account for the largest number of farm holdings and this category also has the most cultivated area: 260,000 hectares. Next is farms of 2 to 3 hectares which occupy 178,000 hectares, followed by those of 3 to 4 hectares which occupy 92,000 hectares.

The district’s kisans allocate their cultivable land to food and non-food crops both, with cereals and pulses being the most common food crops, and cotton (fibre crop) and oilseeds being the non-food (or commercial) crops.

How do they make their crop choices? From the agriculture census data, a few matters immediately stand out, which are illustrated by the graphic provided. First, a unit of land is sown 1.5 times in the district or, put another way, is sown with one-and-a-half crops. This means crop rotation during the agricultural year (July to June) is practiced but – with Yavatmal being in the hot semi-arid agri-ecoregion of the Deccan plateau with moderately deep black soil – water is scarce and drought-like conditions constrain rotation.

Second, land given to the cultivation of non-food crops is 1.6 times the area of land given to the cultivation of food crops (including the crop rotation factor), a ratio that is made abundantly clear by the graphic. This tells us that the food required by the district’s households (about 647,000 of which about 516,000 are rural) cannot be supplied by Yavatmal’s own kisans.

The vegetables required by the populations of Yavatmal’s 16 talukas (Ner, Babulgaon, Kalamb, Yavatmal, Darwha, Digras, Pusad, Umarkhed, Mahagaon, Arni, Ghatanji, Kelapur, Ralegaon, Maregaon, Zari-Jamani, Wani) can in no way be supplied by the surprisingly tiny acreage of land allocated to their cultivation. Nor do they fare better for fruit, which has even less land (although this is a more complex calculation for fruit trees, less so for vine fruits).

Third, 125,000 hectares to wheat and 71,000 hectares to jowar makes up almost the entire cereals cultivation. Likewise 126,000 hectares to tur (or arhar) and 94,000 hectares to gram accounts for most of the land allocated to pulses. Thus while Yavatmal’s talukas are well supplied with wheat, jowar, gram and tur dal, its households must depend on neighbouring (or not so neighbouring) districts for vegetables, as a minimum of 280,000 tons per year is to be supplied to meet each household’s recommended dietary needs.

What the graphic helps us ask is the size of the costs associated with crop cultivation choices in Yavatmal. The cultivation of hybrid cotton in India’s major cotton growing regions (several districts each in Maharashtra, Andhra Pradesh and Gujarat) is associated with heavy chemical fertiliser and pesticides use. Whether the soil on which cotton has grown can be sown again with a food crop is not clear from the available data but if so such a crop would be saturated with a vicious mix of chemicals that include nitrates and phosphates.

The health of the soil in Yavatmal’s 16 talukas is probably amongst the most fragile in Deccan Maharashtra, and after years of coaxing a false ‘productivity’ out of the ground for cotton, it would be best for the district’s 516,000 rural households to take a cotton ‘holiday’ for three to four years and revert to the mixed and integrated cropping of their forefathers (small millets). But the grip of the financiers and the textiles intermediaries is strong.

Written by makanaka

May 10, 2017 at 16:13

The drying of the Deccan

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This panel of 12 images shows the change that takes place in a region of the Deccan. Each image shows what is called a Normalised Difference Vegetation Index (NDVI) for the region. This is a rolling eight-day series computed daily using imagery from the Terra/MODIS system and viewed using the NASA Worldview website.

The colours (green and brown shades, whitish shades) show us the vegetation health with deep green being better than light green, dark brown being better than light brown. The index is also used to signal where areas are beginning to experience arid and water-scarce conditions.

The region is the west-central Deccan – the Karnataka Plateau – corresponds to the Vijayapur (Bijapur) district of north Karnataka with parts of Bagalkot district and is part of the central Indian semi-arid bioclimatic zone.

The pictures in the panel show the vegetation extent and health (NDVI) calculated on that day for an eight-day period. Each picture is a fortnight apart, and this series starts on 4 November 2016 (bottom right) and ends on 7 April 2017 (top left). The retreat of the green is seen clearly from one fortnight to the next.

Of interest in this region is the Almatti dam and reservoir, in the Krishna river basin, which is visible in the lower centre of each picture. On 13 April there was no water in Almatti, which has a full capacity of 3.105 billion cubic metres (bcm). For the week ending 30 March it had 0.015 bcm of water, the week ending 6 April 0.001 bcm.

For the week ending 3 November 2016, which is when the panel of pictures begins, Almatti had 2.588 bcm of water. The reservoir water runs a hydroelectric power plant, of 240 MW, and which needs flowing water to turn the turbines.

When the reservoir is full, the hydel plant produces about 175 million units of electricity. But on 13 March the Central Electricity Authority’s daily report showed that Almatti could produce only 3.02 million units. On 10 April, this had plunged to 0.04 million units, but the hydel plant had produced no power since 1 April.

Written by makanaka

April 19, 2017 at 13:07

The origins of spiritual agriculture, 2

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In his ‘The twelve ‘ayagars’ of village community in medieval Karnataka’, K S Shivanna has explained how the office of these ‘ayagars’ was hereditary, hence this hereditary character infused in each ‘ayagar’ a devotion and love towards his own village.

In his ‘The twelve ‘ayagars’ of village community in medieval Karnataka’, K S Shivanna has explained how the office of these ‘ayagars’ was hereditary, hence this hereditary character infused in each ‘ayagar’ a devotion and love towards his own village.

Generations of spiritual farmers of Bharat, who have safeguarded the ‘parampara’ of dharmic cultivation, have shown us the worship that ties together the cultural, religious and biological richness of our civilisation. This article follows my earlier writing on the subject, ‘Old krishi for new Bharat’ (part 1 of the krishi series), and ‘How we almost lost our growing tradition’ (part 2). This article was written for the Indic and Indology study website Indiafacts and here is the first part, The origins of spiritual agriculture, 1.

Taking the ‘yajnas‘ and the injunctions about “annadana” as pointers to the size of a society that placed demands upon agricultural production, and of the size and vibrancy of the cultivators to meet that demand, we find that the practice of spiritual agriculture in Vedic, ancient, earlier and later medieval periods, and during the periods of foreign occupation (Muslim, Mughal and British, such as it was able to continue) required a supporting web of knowledge types. These included knowledge of the organisation and administration of the ‘gramas’ and their groups, of the varieties of crops and their properties (for nutrition under several circumstances, for ritual purposes, for medicinal purposes, etc.), of the soils and the cycles of water, of the calendrical and astrological observances and influencers of the seed and its growth.

The study of epigraphs and inscriptions of the different eras, which the Indologists of the modern era (from the mid-nineteenth century) have served us through their laborious researches, have given us a picture that adds to the profundity and breadth of information contained very much earlier in the ‘shruti’ and ‘smriti’. These do in the first place highlight in many ways the size of the populations of the earlier eras and the vitality of the agricultural practices that sustained such large populations. In our times, our view of population and its growth is ordinarily linked to the decadal censuses that began to be undertaken from 1901. The overall trend of these censuses taken together is to show rapid growth in a century, but the trend cannot, in the face of the evidence gathered even by the time of the end of the nineteenth century, be similarly extended backwards.

The records of inscriptions, often copper plates, are from different eras and from a number of locations in Vedic, ancient and medieval Bharatvarsha, include the assigning, by grants, villages, for purposes such as the maintenance of temples and places of religious learning, for senior or high officials of a raja, the maintenance of the families of those who had died on the battlefield. These provide a rich source for understanding the administrative structures to which the ‘gramas’ belonged, and their relationships with the administrators. Under the Chandellas, villages were grouped into ‘vishayas’ or ‘pathakas’, while the heirs of the Pratiharas (of the middle Ganga region) also mention ‘vishayas’ and ‘pattanas’ for towns (as is brought out in ‘The Struggle for Empire’, volume five of ‘The History and Culture of the Indian People’). In dakshin Bharata, under the Chalukyas, there were regions (corresponding to southern Maharashtra) in which the number of ‘gramas’ were grouped into 500, 1,000 and 2,000 under officers whose title was ‘mahamandaleshwara’. Farther south, the number of ‘gramas’ in large groupings rises to 12,000 and more (there are two recorded instances of a Chalukya queen having administered such a large group, and a Chalukya princess having done so).

With ‘vishayas’ and ‘mahamandalas’ containing within their administrative boundaries, several thousand ‘gramas’, and the kingdoms and empires of Bharatavarsha encompassing an area from Kabul to the river Airavati (Irrawaddy) in present-day Burma, the number and density of provincial divisions and the ‘gramas’ and ‘pattanas’ they sustained can only, pending painstaking research, be surmised. The fertility of the soil, which was already legendary in the wider world of the ancients (as evinced by exports to the regions of Babylonia and Rome), and the application of the interlinked modes of spiritual agriculture are the factors that made this astonishing scale of sustenance possible.

In the 'gramas' were the practitioners of spiritual agriculture, which included as a practice the manner in which they maintained both their own autonomy and the autonomies of the religious institutions – the temples and associated 'mathas'.

In the ‘gramas’ were the practitioners of spiritual agriculture, which included as a practice the manner in which they maintained both their own autonomy and the autonomies of the religious institutions – the temples and associated ‘mathas’.

At its base lay the ‘grama’. Around the ‘grama’ lay its ‘khettas’ or pastures, and its woodland or uncleared jungle. Agricultural land is considered among the ten kinds of external possessions (other being buildings, gold, seeds of grain, collected wood (for fuel), grass, friends and relatives, means of conveyance, furniture and utensils). The ‘khetta’ was divided into ‘setu’ and ‘ketu’, the former being irrigated by water-wheels (also called Persian wheels, or ‘arahatta’) and the latter by rainfall. Agriculture was required ploughing. There was a ploughing deity (‘Sita-janna’ is one such given name) in whose honour a festival was held. “In a prosperous country, the land was ploughed with hundreds of thousands of ploughshares; and sugarcane, barley and rice were cultivated by ‘karisaya’ (farmers),” as explained in ‘Life in Ancient India as Depicted in the Jain Canons’. “There is mention of the limiting of the cultivable land for each plough could plough one hundred ‘nivartana’ of land (as stated by Baudhayana), which is described as an area sufficient to support one man by its produce.”

Indian farmers in their wisdom have followed certain precepts throughout history. For example, on sowing of seeds, a handful bathed in water and a piece of gold was sown first with the following mantra (as transmitted by the Arthashastra):

Prajápatye Kasyapáya déváya namah.

Sadá Sítá medhyatám déví bíjéshu dhanéshu cha. Chandaváta hé.”

(“Salutation to God Prajápati Kasyapa. Agriculture may always flourish and the Goddess (may reside) in seeds and wealth. Chandaváta hé.”)

They likewise took guidance from Rishi Parashara (about 400 BCE), who wrote a general text on field crop agriculture and whose contents are so arranged that they may with scarcely any alteration be followed today as a book on introductory agriculture:

“Even the rich who possess a lot of gold, silver, jewels, and garments have to solicit farmers as earnestly as a devotee would pray to God.”

“An agriculturist, who looks after the welfare of his cattle, visits his farms daily, has the knowledge of the seasons, is careful about the seeds, and is industrious, is rewarded with the harvests of all kinds and never perishes.”

“Even a fourfold yield of crops procured at the cost of the health of the bullocks perishes soon by the sighs of their exhaustion.”

As the predominant grain harvest was rice of different varieties, the methods for its storage was a science unto itself. The paddy was sown during the rains and when ripe was harvested with newly sharpened sickles, threshed, winnowed and then taken to the granary, where it was stored in new earthenware jars, says the Vyavahara Bhasya. Elsewhere, piles of rings (‘valaya’) made from interwoven straw and leaves also served as receptacles for the grain. The floor beneath these receptacles was coated with cow dung and dried. Such heaps of grain were arranged close to the wall, besmeared with ashes, sealed with cow dung and screened with straw and bamboo. In the monsoon, the grain was stored in a variety of ways: in earthen containers, in receptacles of woven straw and bamboo, in granaries that stood on pillars, in upper storeys of houses, always well sealed with fresh clean mud and cow dung, often sealed with earthen seals. ‘Kumbhi’, ‘karabi’, ‘pallaga’, ‘muttoli’, ‘mukha’, ‘idura’ and ‘alindaa’ are among the more common forms of storage. “Those, who stored crores and crores of ‘kumbhas’ of these grains in their granary were called ‘naiyatikas’,” the Vyavahara Bhasya has tantalisingly mentioned, indicating the great yields and the equally great responsibilities of those, the ‘naiyatikas’, in whose care the stored grains reposed.

Such a person represented the harmonious combination of a practitioner, administrator, and a religious institution (in the form of a temple or a temple complex with an associated seat of learning, a ‘matha’) that characterised agrarian-centred life in Bharat. Crop production, ownership, land tenures, assessment and revenue were the subjects that brought together the three parties locally and the fourth, the administration of the desa or the kingdom, distantly. Two kinds of land tenure, ‘agrahara’ and ‘devadaya’, were followed in the lands being utilised and belonging to one of the better known of such temple complexes in dakshina Bharata, that of the Somanathapura, on the banks of the Kaveri, in Mysore district. Teachers attached to the temple were given land grants in lieu of salaries, thereby illustrating the continuum of education, sustenance from the produce of the land, the crop cultivation knowledge ‘parampara’ of the region, and the support of the ‘parampara’ scripturally with the participation of the teachers.

Under the Hoysala (and subsequently the Vijayanagara), temple lands were managed by the ‘sthanikas’ or managers and the tenants of such lands were named differently from tenants of other cultivated land. Whereas the Somanathapura of Mysore was relatively large, well known and attracted large numbers of worshippers, its regular daily and festival consumption of agricultural and non-agricultural produce is common to all such temples and temple complexes. The ‘mahajans’, ‘sthanikas’ and ‘nambis’ of the Somanathapura temple purchased locally: rice, paddy, wheat, toor dal, green gram, black gram, soapnut powder, turmeric, jaggery, pepper, cardamom, sesame, arecanut, oil, sandalwood, ghee and curd. Where such temples and temple complexes thrived, they motivated agricultural expansion, mobilised and redistributed royal resources, linked ‘mandis’, gave employment to craftspeople and a great diversity of non-agricultural professions, all on the basis of the inseparable ties between the cultivator and the temple.

The complaint that though the Hindu rulers spent very little on themselves, they suffered from “two great vices”, which are the giving away of most of what they had to the Brahmins and to the temples, was made by an early governor-general of the British occupation, and by several of his predecessors and successors, as recorded by Dharampal. He has remarked that it is possible that the terms ‘Brahmin’ and ‘temple’ were used in a much wider sense and included all who were given to scholarship and support of one kind and another, and to institutions which catered not only to religious needs, but which also served purposes of scholarship, culture, entertainment and comfort. “It does imply that every person in this society enjoyed a certain dignity and that his social and economic needs were well provided for,” Dharampal has written. “Food and shelter seem to have been a natural right, given India’s cultural norms, and made easier by [the] fertility [of the soil].”

Hence, it is the village communities, by which term is meant the ‘grama’ with its cultivators, its professions and vocations agriculturally related and not, the associated temple (or where extant a temple complex with possibly a ‘matha’), with its intricate and mutually supportive webs of knowledge and scriptural practices, which altogether was later described as the agrarian institutions of Bharat. In his ‘The twelve ‘ayagars’ of village community in medieval Karnataka’, K S Shivanna has explained how the twelve ‘ayagars’ contributed to the growth and the self-sufficiency of the village. “The village hardly received anything in return from the towns. The village produced all its own needs from within. The affairs connected with agricultural production were conducted by the cooperation of a body of these twelve village functionaries. Each one of them rendered service to the economic well-being of the village. The office of these ‘ayagars’ was hereditary, hence this hereditary character infused in each ‘ayagar’ a devotion and love towards his own village. The British in the early 19th century were struck by the vitality and usefulness of this system.” Shivanna has quoted Mark Wilks, who spared no admiration for the timeless resilience of the system, he had beheld, one which no conquests, usurpations, or revolutions have been able to influence, whose whole frame of interior management remain unalterably the same, with “every state in India is a congeries of these little republics”.

Such self-sufficiency and insulation as ‘little republics’ can in no way be interpreted to mean that the ‘gramas’ stultified in any respect. On the contrary, particularly for cultivation (and animal husbandry) techniques, aspects concerning the employ of water and soil, and innovations in the use of the many materials of natural origin (furniture, vehicles, basketry and crafts), the network of markets served as mediums of exchange. The renown of regional and local varieties of cereals owed much to the exchange of method and modification between the ‘gramas’ that had been conveyed through such media. For example, in aromatic rice, following local varieties had attained renown: the ‘panarsa’ of parts of modern Himachal Pradesh, ‘laungchoor’ of Mirzapur and Sonbhadra in Uttar Pradesh, ‘ambemohor’ of Pune district in Maharashtra, ‘badsabhog’ of Paschimi Champaran in Bihar, ‘borjoha’ and ‘krishnajoha’ of Assam, ‘chinoor’ of Bhandara and Gondia districts in Maharashtra, ‘katanbhog’ of Coochbehar in West Bengal, and ‘vishnuparag’ of Barabaki and Bahraich districts of Uttar Pradesh. Aromatic rice varieties such as these, prized for centuries, require a depth of knowledge and application of practice that must nonetheless be added to with every season, to judge the ‘gunas’ of their favoured soils, supervise the passage of ‘jala’ into and from their fields, gauge the temperatures, plan their sowing by the ‘nakshatras’, time the festivals and then proceed to the labour.

In this, our agriculturists met and even excelled the expectations of the vaidyas, who had long ago enumerated the foods, their qualities and their uses based on the principle that there is no medicine comparable to food and it is possible to free a person of ailments solely through diet. One such compilation is the treatise, the Bhojanakutuhalam of Sri Raghunathasuri, which in 44 sections deals encyclopaedically with foods. In this, rice is classified as growing in burnt soil, wet lands, uncultivated soil, by cultivation, from fresh paddy, grown after harvesting. As major groups, they all have combinations of properties and tastes, and affect the three ‘doshas’ (‘vata’, ‘pitta’ and ‘kapha’) differently. The ‘kutuhalam’ dwells on certain rice species that are valuable from the perspective of ayurveda. Amongst these are the ‘rajanna’ of Maharashtra and Andhra Pradesh; ‘krishnasali’, which is famed for growing on the banks of the river Godavari; ‘raktasali’, which is highly valued for its effect on all three ‘dosas’; ‘mundasali’, which treats poisoning and wounds; ‘sthulasali’ or ‘mahasali’, which is sweet and wholesome for children and youth; ‘suksmasali’, ‘gandhasali’, ‘tiriya’, ‘sastivasaraja’ and ‘gaurasali’.

These few examples is sufficient to illustrate the presence of wide range of crop varieties and their associated, abundantly spiritual webs of knowledge, throughout Indian history. This article and its earlier companion article provide a very brief outline of the spiritual basis of agriculture in Bharat, the characteristics of the ‘gramas’ in which the practitioners of such agriculture were to be found in earlier eras, and the manner in which they maintained both their own autonomy and the autonomies of the religious institutions – the temples and associated ‘mathas’ – with respect to the administration of the region and of the raja. The practice and the application of generationally transmitted knowledge, strengthened by the dharmic principles retold in each age, and the expectant resting of an exacting ayurvedic tradition (itself as ancient as the texts in which the nature of food is revealed to us) upon the methods of the cultivators, serves to illumine the integral whole that is ‘prana’, desh and ‘anna’.

Subhash Palekar, who is Bharat’s foremost ‘karyakarta’ of spiritual agriculture, has often, and in writing, rued the slow, but inexorable dismantling of the little republics so admired by Dharampal, Wilks and Shivanna. He has said that when farmers began purchasing their seeds from the towns, when fertilisers (instead of the ‘bijamrita’, ‘ghanjivamrita’ and ‘jivamrita’ that he makes) is bought from the town to be applied to the fields of the ‘grama’, when the flow of goods that was earlier from ‘grama’ to town has been reversed, that is when the natural order was upturned, and that is why spirituality in agriculture must be restored. Over the last three or four decades, ideas from the west, which are termed ‘agro-ecology’ or ‘organic farming’ or ‘bio-dynamic agriculture’ or ‘holistic farming’ have found currency in the Bharat, whose spiritual agricultural practices are superior to these concepts, in the way that a summit of the Vindhyas is superior to the just-assembled mound of the mechanical earthmover. Palekar and his peers (the late Bhaskar Save and late G Nammalwar among them), the generations of spiritual farmers of Bharat, who have safeguarded the ‘parampara’ of dharmic cultivation, have shown us the worship that ties together the cultural, religious and biological richness of our civilisation. Behind them stands Balarama, the eighth avatar of Vishnu, and on his shoulder is the plough.

Written by makanaka

January 4, 2017 at 14:39

Villages in their splendid talukas

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rg_mah_villages_talukas_201701

As part of my continuing and long term study on the relation between populations both rural and urban, the land base upon which they depend for the growing of food, and the socio-economic changes taking place in our districts, I have begin an examination of how households are distributed in administrative regions, that is, districts and talukas. This graphed plot describes one kind of finding. (Click here for a full size plot that lets you explore each data point.)

rg_nrega_pics_201612States are administratively divided into districts (earlier the concept of a ‘division’, which was a group of districts, was more common – the ‘division’ is still used, for revenue determination but also for home affairs) and these are divided into talukas. How many talukas does the typical district have? Some have four, others as many as 12. There are talukas whose households are entirely rural as there is not a single census town, let alone a municipal council, within its precincts. The taluka contains villages and these can be numerous. Some talukas may have 50-60 villages whereas others may have 200 and more.

It is always an interesting matter to ponder. How did households in a small sub-region – at the confluence of a stream and a river for example or at the edge of a plain and at the margins of hills – become villages and what determined the distribution of such hamlets in a very local habitat? The factors were always environmental and there was often a strong cultural reason, such as proximity to a sacred site, a mandir or a venerated shrine, historical sites (such as those mentioned in the Ramayana and documented in detail thereafter in numerous local commentaries).

From the set of districts analysed so far a few guiding figures have emerged. The number of rural households in a taluka varies from 7,200 to 96,800; the number of villages in a taluka varies from 28 to 338; the average number of households in a village is 330; there is one urban household for every 3 rural households.

Where the agro-ecological conditions are favourable, there is to be found a denser gathering of villages and these will have larger populations. This can easily be understood. It is less clear how the toil of the households accommodated in a large number of villages are required to maintain, in many ways, urban households which are now clustered in a town or two of the same taluka. This dependence is what a study of not only the rural-urban population, but also how it is distributed within agro-ecological boundaries, can help uncover. The graphed plot included here is one step towards that understanding.