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Culture and systems of knowledge, cultivation and food, population and consumption

Posts Tagged ‘agro-ecological

An India economical with monsoon truths

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Monsoon measures for six weeks. A few more districts reporting the revised normal, but the deficient-2 category still has too many districts, and so does excess-2. And why so many 'no data' (many from the north-east)?

Monsoon measures for six weeks. A few more districts reporting the revised normal, but the deficient-2 category still has too many districts, and so does excess-2. And why so many ‘no data’ (many from the north-east)?

When a politician and a bureaucrat get together to supply punditry on the monsoon, the outcome is directionless confusion. There is no reason for our shared knowledge on monsoon 2014 to be reduced to a few boilerplate paragraphs and a couple of amateurish maps and charts, not with the equipment and scientific personnel the Republic of India has invested in so that we read the rain better. But Jitendra Singh, the Minister of State who is in charge of Science, Technology and Earth Sciences, and Laxman Singh Rathore, the Director General of the India Meteorological Department, have not progressed beyond the era of cyclostyled obfuscation.

The Press Information Bureau reported Singh as saying that there has been “significant increase in the monsoon during the last one week beginning from 13th July, and the seven days between last Sunday and this Sunday have recorded 11 percent increase in the monsoon country-wide”. Following suit, Rathore said: “The monsoon deficit has come down by 12 per cent and the overall deficit stands at around 31 per cent. This will bring in much needed relief to the farmers and solve the water issues.”

Coming from senior administrators, such fuzzy distraction cannot be tolerated. The Ministry of Earth Sciences, the India Meteorology Department and the Ministry of Information and Broadcasting must cease (desist, stop, halt – do it now) the use of a ‘national’ rainfall average to describe the progress of monsoon 2014. This is a measure that has no meaning whatsoever for cultivators in any of our agro-ecological zones, and has no meaning for any individual taluka or tehsil in the 36 meteorological sub-divisions. What we need to see urgently adopted is a realistic overview that numerically and graphically explains the situation, at as granular a level as possible.

RG_rainfall_measure_six_weeks_20140723_sectionWhen that does not happen, news media and information sources struggle to make sense of monsoon and climate and their reporting becomes dangerously misleading – consider “Late monsoon starts Indian farmer’s ‘journey to hell’ “; “Why the monsoon numbers hide reality” (this report is an attempt to point out the problem); “Monsoon deficit has come down to 31 per cent, no need to be ‘alarmist’: Met office”; “Satisfactory rainfall may wash away monsoon deficit”.

Using a revised categorisation of rainfall sufficiency levels (my method and the reasoning for it use is available here) we find that for the fifth and sixth weeks of monsoon, there has been a small improvement which does not lower the high likelihood of drought conditions becoming prevalent in districts and scarcity of water for our settlements – Messers Singh and Rathore please note (or visit the Indian Climate Portal Monsoon 2014 page which is an active repository of reportage, views, commentary and original data analysis on our monsoon).

The fifth monsoon week is 03 to 09 July 2014 and the sixth monsoon week is 10 to 16 July 2014. There has been a small addition to the revised normal rainfall category (-5% to +5%), rising from 18 districts recording normal rainfall in the 4th week to 22 in the 5th and 28 in the 6th. There has also been an improvement in the number of districts recording deficit-2 levels of rainfall (-21% and more) with 437 in the 4th week, 411 in the 5th week and 385 in the 6th week. For the remainder of July the likelihood of more rainfall in the districts that have recorded normal or excess-1 (+6% to +20%) is small, according to the available forecasts, and this means that monsoon 2014 will begin August with far fewer districts registering normal rainfall than they should at this stage.

The NOAA map of the land and sea percentiles. Note the warm water south of India and to the east of the Philippines.

The NOAA map of the land and sea percentiles. Note the warm water south of India and to the east of the Philippines.

With many sowing cycles beginning belatedly between now and the end of July, the Ministry of Earth Sciences, the India Meteorology Department, the Ministry of Agriculture and the Ministry of Water Resources are advised to work together (why aren’t they doing so already – or at least mandating ICAR institutes to supply them with analysis which they must absorb jointly?) to understand the impacts of regional, tropical and global climate trends that affect the Indian summer monsoon.

There is good reason to. According to NOAA, for 2014 June land and ocean surface temperatures jumped 0.72 Celsius above the 20th century average. These new records were pushed upwards by a broad warming of the ocean surface, and not only by an Equatorial Pacific whose waters are approaching the warmth usually seen during an El Nino. NOAA has said there was “extreme warming of almost every major world ocean zone” which warmed local air masses and had a far-reaching impact on global climate, “likely delaying the Indian monsoon”.

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Why agricultural investment ‘principles’ must be buried

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FAO_IYFF_1This year the Food and Agriculture Organisation (FAO) will through its Committee on World Food Security, advocate principles concerning what are called ‘responsible agricultural investments’. The adoption of principles such as these are expected to promote investments in agriculture that contribute to food security and nutrition, and which support the realisation of the right to food, particularly within national contexts of how food security is defined.

While the principles are intended to provide practical guidance to governments, private and public investors, intergovernmental and regional organisations, civil society groups, research units and universities, donors and philanthropic foundations, they will be voluntary and will not be binding upon their signatories.

FAO_IYFF_2The problem with such a conceptualisation of international or globally applicable principles is that the negative consequences that accompany investment are left undefined and therefore weak as a countervailing argument. Investment made to acquire land, to pursue industrial agricultural techniques (in contrast to policies and programmes that support smallholder cultivation), and which – experiences of the last three decades have shown – have deepened income inequalities while making those vulnerable to food scarcity and food price volatility even more so.

These investments are determined by a dominant political economy found in a country, or a sub-national region – important variations that cannot be recognised or dealt with in any meaningful way by a set of voluntary principles (nor even with the aid of a ‘knowledge platform’ on the subject set up by the World Bank, FAO, UNCTAD and IFAD.

In this article published by Pambazuka News – the pan-African community of some 2,600 citizens and organisations that make it one of the largest and most innovative and influential web forums for social justice in Africa – I have examined the rationale and background to the principles pertaining to ‘responsible agricultural investment’ (which is now referred to commonly by the ‘RAI’ short form); and also concepts about agricultural investment (or public and private spending on agricultural activities) especially what are assumed and what are implied; and a conclusion criticises the RAI and the effort to promote a multi-lateral common ground for problems that are essentially local.

FAO_IYFF_3“The adoption of RAI will aid, in any host country, the tailoring of all policies and strategies to fit investors (foreign and domestic, for the technological advantages are now common, as much as the conduits of capital flow for food and agriculture investment are many) so that they can be ‘competitive’ in the market. Instead of prioritising a model of agricultural production where women, farmers/peasants, pastoralists and all small-scale food producers are at its core, in which agro-ecological forms of farming and raising livestock are supported, and through which local markets and economies are strengthened, the draft RAI principles will if accepted legitimise policies that put the government and country at the service of such investors (both foreign and domestic, it must be noted).”

Moreover, from the point of view of human rights terms this is discriminatory; and will turn a parlous situation into a destabilising one – already countries are falling short of their obligations related to realising the right to adequate food (a foretaste of which was seen most recently during the World Trade Organisation ninth ministerial conference in 2013 December which brought to the fore disagreements about governments’ own procurement of food for public programmes as distorting world trade).

[Read the full article on Pambazuka News.]

Traditional knowledge and climate change

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The Enawene Nawe people live in the basin of the Juruena River in the southern Amazon rainforest. They perform the Yaokwa ritual every year during the drought period to honour the Yakairiti spirits, thereby ensuring cosmic and social order for the different clans. The ritual links local biodiversity to a complex, symbolic cosmology that connects the different but inseparable domains of society, culture and nature. Photo: UNESCO ICH / IPHAN

The connection between traditional knowledge and climate change is one that inter-governmental agencies really ought to pay a great deal more attention to. Several UN agencies, amongst them UNESCO and FAO, have done some sustained work on the subject. Their work, together with that of researchers and community leaders amongst indigenous peoples, has deserved a closer look for many years. Now, when ‘tipping points’ have been reached in several agro-ecological zones, it does seem gratuitous to look for ‘solutions’ (as they like to call it nowadays) from those who don’t see the world in terms of ‘problems’ and ‘solutions’.

The traditional knowlege of tribal peoples, indigenous peoples, ‘adivasi’ (an Indian/South Asian term which means original inhabitant), or first peoples as they are called in parts of the northern hemisphere is now being seen as being a repository for all sorts of ‘solutions’ for problems caused by global warming, but also by the reckless growth of countries fixated on economic development. On the United Nations University (UNU) website, an article about ‘Why traditional knowledge holds the key to climate change’ by Gleb Raygorodetsky does a very good job of explaining the links and how they may, respectfully, be consulted.

I replied and commented on several of the points raised by Raygorodetsky. These appear below, and follow significant passages or statements in his article (in italics):

“Although indigenous peoples’ ‘low-carbon’ traditional ways of life have contributed little to climate change, indigenous peoples are the most adversely affected by it. This is largely a result of their historic dependence on local biological diversity, ecosystem services and cultural landscapes as a source of sustenance and well-being.”

The Limbe is a side-blown flute of hardwood or bamboo, traditionally used to perform Mongolian folk long songs. Through the use of circular breathing, Limbe performers are able to produce the continuous, wide-ranging melodies characteristic of the long song. Players breathe in through the nose while simultaneously blowing out through the mouth, using air stored in their cheeks to play the flute without interruption. Single stanzas of folk long song last approximately four to five minutes. A single song consists of three to five or more stanzas, which requires performance of the flute to continue uninterrupted for twelve to twenty-five minutes. Photo: UNESCO ICH / Ts.Tsevegsuren

It’s a good thing you’ve enclosed ‘low carbon’ in quotations here. Within these societies – indigenous, first peoples, tribal – this label has little meaning – as unhelpful as calling certain communities ‘low-hydrological’ (if the ecosystem they inhabit is a semi-arid zone) or ‘low-pelagic’ (where a coastal community practices only artisanal fishing).

“The very identity of indigenous peoples is inextricably linked with their lands, which are located predominantly at the social-ecological margins of human habitation…”

As urbanisation has proceeded these margins have become clearer. The homogenous economic choices made by many state governments in the last 60-70 years has encouraged urbanisation and the consequent marginalisation of the indigenous – a Hobson’s choice for many of these communities: ‘assimilate’ (and thereby run the risk of losing your identity) or be marginalised.

“…they utilize 22 per cent of the world’s land surface. In doing so, they maintain 80 per cent of the planet’s biodiversity in, or adjacent to, 85 per cent of the world’s protected areas. Indigenous lands also contain hundreds of gigatons of carbon — a recognition that is gradually dawning on industrialized countries that seek to secure significant carbon stocks in an effort to mitigate climate change.”

Yaokwa, the Enawene Nawe people’s ritual for the maintenance of social and cosmic order, is integrated into their everyday activities over the course of seven months during which the clans alternate responsibilities: one group embarks on fishing expeditions throughout the area while another prepares offerings of rock salt, fish and ritual food for the spirits, and performs music and dance. The ritual combines knowledge of agriculture, food processing, handicrafts (costumes, tools and musical instruments) and the construction of houses and fishing dams. Photo: UNESCO ICH / IPHAN

They are therefore the earth’s primary stewards, and what we today call ‘earth science’ would have had no baselines to build upon had it not been for their culturally-rooted practices of conservation and thriftiness. However, I don’t know that an altruistic recognition is dawning. It has dawned on those of us who work in related areas, who read and write about TK and exchange notes, but the industrialised countries and the ’emerging economies’ alike today tend to see carbon stocks as market commodities – their preservation, and through such preservation the protection of tribal homelands, becomes a by-product, not a constitutional guarantee.

“The ensuing community-based and collectively-held knowledge offers valuable insights, complementing scientific data…”

The other way round!

“While unmitigated climate change poses a growing threat to the survival of indigenous peoples, more often than not they continue to be excluded from the global processes of decision and policymaking, such as official UN climate negotiations, that are defining their future.”

This is sadly, clearly, starkly true. They are excluded not only from climate discussion and negotiations, but also from many other policy fora. This is how tribal communities, indigenous peoples are treated both by international treaties and within states. Within countries and nations, the degree of exclusion is often greater in fact, and they have negligible or no political voice and weight, are economically impoverished and turned into dependants on welfare formulae that are constantly under threat. It is a precarious existence within states.

“The consequences of such marginalization are that many globally sanctioned programmes aimed at mitigating the impacts of climate change — such as mega-dam projects constructed under the Clean Development Mechanisms (CDM) framework — further exacerbate the direct impacts of climate change on indigenous peoples, undermining their livelihoods even more.”

Well said. The CDM has brought havoc to tribal folk and rural communities alike and ought to be wound up as soon as possible – and not replaced by another ‘market mechanism’ invented by global finance. As you point out in the following paragraph, the mutations of REDD are hardly better.

“One significant manifestation of the marginalization of indigenous peoples from the climate change policy and decision-making is the paucity of references in the global climate change discourse to the existing traditional knowledge on climate change.”

Visible here is the tendency of ‘science’ – a formalised system based on a ‘method’ that is seen today as an internationalised standard which evolved from 20th century Western civilisation – to disregard any other form of knowledge repository as equally valid and therefore worth learning from.

“The last IPCC Assessment (AR4, published in 2007) noted that indigenous knowledge is ‘an invaluable basis for developing adaptation and natural resource management strategies in response to environmental and other forms of change’.”

Naqqa-li is the oldest form of dramatic performance in the Islamic Republic of Iran and has long played an important role in society, from the courts to the villages. The performer – the Naqqa-l – recounts stories in verse or prose accompanied by gestures and movements, and sometimes instrumental music and painted scrolls. Naqqa-li was formerly performed in coffeehouses, tents of nomads, houses, and historical venues such as ancient caravanserais. Photo: UNESCO ICH / Department of Traditional Arts at the Research Center of ICHHTO

Then we must from the ‘outside’ take forward the UNU Traditional Knowledge Initiative (UNU-TKI) and the IPCC partnership to impress upon the IPCC AR5 authors, more than 800 of them, that TK must move from being a peripheral acknowledgement to a cornerstone of the IPCC’s work. Here is their calendar.

To the four points you have listed I would add a fifth, that of pursuing these four strenuously at the national and sub-national levels, for it is there that such recognition is most needed, and it is from there that reporting to the IPCC (and to the UNFCCC) is done.

The five points you have mentioned as being covered in more detail by the technical report currently being finalized for the IPCC are excellent summaries. When turned into guidelines they will go a long way towards educating ‘the scientific method’ about cosmologies that currently exist among indigenous societies, in which expressions of culture, transmission of values and inter-dependence are intrinsic elements. These are the subject of a UNESCO Convention, the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage, and their importance to what we currently call ‘sustainable development’ cannot be over-emphasised.

“It is unfortunate, however, that many government policies limit options and reduce choices, thereby constraining, restricting and undermining indigenous peoples’ efforts to adapt. This is reflected in counterproductive policies, including those leading to increased sedentarization, restricted access to traditional territories, substitution of traditional livelihoods, impoverished crop or herd diversity, reduced harvesting opportunities, and erosion of the transmission of indigenous knowledge, values, attitudes and worldviews.”

That is a cogent, if depressing, summary of the many limits that government policy binds itself with. If we are urban, we are economically discriminated against if our consumption is less than a current optimal mean; if we are rural, we are gradually forced into producing goods and relinquishing our scarce natural resources in order that this consumption mean be satisfied; if we are indigenous and tribal, we are utterly ignored and our customary rights and traditional livelihoods are trampled upon.

Can the UNU(TKI)-IPCC cooperation remove this blind spot and right some of the wrongs committed in the name of ‘development’? I should hope so. It sounds like a careful and considered beginning, and yet we can’t see more time spent on ultimately inconclusive negotiations on climate, as happened recently in Durban. M K Gandhi had once said it well: “Make haste slowly.”