This is a plea for continuing the practice of open defecation (OD). During a time with a toilet-building frenzy and a larger media frenzy espousing toilet use and also touting results, this message is likely to completely ignored or receive a deluge of criticism as great as India’s sewage flows. But this message must be said.
Two Truths in the Development Sector
Two ideas are generally regarded as true in the social sector. Both inspire people to enter the sector and find a mission — a dream to serve.
1. Any Impact Is Fulfilling
The first truth is about the importance of creating even a small impact.
If I can stop one heart from breaking,
I shall not live in vain.
If I can ease one life the aching,
Or cool one pain,
Or help one fainting robin
Unto his nest again,
I shall not live in vain.
– Emily Dickinson –
Most people have read the above quote or one similar to it and deeply resonate with it. Humans do like to help others and such reminders bring out our inner calling to serve.
I realize that for some the motivation can be, as Peter Buffet states, “conscience laundering”, but we have to acknowledge that many who do not make big money do contribute in small ways, not for tax loopholes, but from a genuine desire to help.
Like all truths, this has a dark side. In our rat-race we lack time to listen, to understand, and help in the true context of the needy, much less to understand systemic issues and address them. So we are often satisfied with a donation and a feel-good photo in return; even the suggestion of an impact is enough.
2. Big Dreams Are More Important
The second truth people generally accept is regarding the size of the dream. If a person has a dream to impact one child, it is nice. Someone else who wants to impact a school has a better dream. The dream of someone who wants to improve a village is even better. Clearly, folks working at a national level deserve more support for their bigger dream and people working globally are considered incredible dreamers and more important. With pressing global problems of climate change, water, health, war, etc staring us in the face, we do need ‘big’ dreamers.
The title of Peter Buffet’s essay — The Charitable-Industrial Complex — gives us a hint about the dark side of this truth. The ‘industrial’ influence on our thinking, steers us towards bigger projects, standardizable solutions that mention scalability and replicability. And it is dreams that mobilize resources, not actual impact or root-cause analysis.
The Truths Are Obstacles To Achieve Impact
While both these truths stand tall individually, together they have caused a system-wide failure. As described above, they do have drawbacks, and their combination amplifies their dark side and drives individuals, institutions, and society to expend vast resources without accountability, without results.
1. Small Dreams Have To Act Big
We obviously steer more attention and resources towards the big dreams. Small projects do not need big resources. Often they do not get any resources, since small projects do not have the visibility and require the similar attention as large projects. So people seeking resources for smaller, local efforts pitch bigger dreams. This is a mistake, especially when the pitches are ‘successful’. Large resources for the small dream (originally) ends up causing a loss of the passion and efficiency of efforts designed to impact at a small-scale.
For example, a person may have a great idea to help a local school thru a series of activities. To raise resources, they may be forced to pitch the applicability of this process to a thousand schools. The factors for achieving success at the original school might be: passion, local presence, and long-term commitment. These human factors are made less prominent, since those qualities are hard to scale and replicate — what is made explicit is the set of activities. The person may be good at working directly on the ground. They may not be have the same result by hiring managers and overseeing them at far-away schools. So if they do manage to get resources for many schools they are not likely to replicate the results of the original school.
However, the results of the original school will be showcased. The lack of success in scaling, replicating will not be part of the learnings shared.
2. Big Dreams Don’t Have To Deliver
When large resources are steered towards big dreams, another problem can result. Thanks to the first truth, if someone has a big dream, they also have a big escape door. They can exit without providing results in relation to the resources expended.
We are the world by Michael Jackson and his peers in the music world started a major movement of giving towards the poor. Decades later, others including Bono have picked up the mantle of generating resources. However, the results do not match the size of the resources consumed, and due to the fact that some good has been achieved, we do not question the entire activity. By not considering the outcome as a failure in not matching the original plan, we do not seek to learn from the entire process.
Another example: someone has a dream of helping 200 million get safe drinking water, and they manage to raise large resources for their big dream. If they do not reach their goal, they still have a way to look successful. If instead of helping 200 million, lets say that they manage to reach 50,000 people, they can take refuge in that achievement. This is the problem. Instead of treating the result — not living up to the proportion of the large resources expended — as a failure, we celebrate the small success in itself. This means we loose a chance to examine what went wrong, to learn, to adapt, and try again.
How Can We Achieve Impact?
We need to close loopholes that exists in the current combination of the two truths.
1. Dreams Are Almost Equal
A dream of helping one village is not much smaller than a dream to work in 5,000 villages. Both are equally valid and resources should be allocated based on their approach and plan, especially to share results and learnings.
‘Small’ dreamers need to get the resources to do their work without posing as ‘big’. Whether they succeed or fail, their efforts can also result in learnings and inspiration for other dreamers.
So our challenge is to find ways to support small dreams. Today’s networking and mobile technologies, peer processes, and crowdsourcing options allow us to share small dreams, get support for them, and showcase outcomes.
2. Outcomes Analyzed In Relation To Original Dream
We need to measure results against the original plan. If someone has a dream of helping 200 million people and gets appropriate resources, then a result of 50,000 is definitely a failure. Labeling this type of effort as a failure is not denying that the 50,000 did not benefit or that 50,000 is a small number. It is a statement of measuring the outcome based on the initial plan, the resources applied, and adapting to challenges that surface along the way. Labeling an effort as a failure is the only way to study it and document what went wrong. It will more likely help the next dreamer since it is almost impossible to learn from ‘success’.
‘Big’ dreamers have to show plans that are up to the scale of achieving those dreams. They cannot rely on the status quo or scaling by simple mathematics. And if they fail, they cannot seek refuge in small outcomes, they have to create learning for other dreamers.
Today, our society has become cynical and apathetic, violent and draining. We do not act on the root causes of many issues. We need dreamers more than ever. We need new dreams to mobilize society, we need actionable dreams. We need to act on large and small dreams, and learn and share, increasing the chances of some dreams being successful.
Rajesh dreams about a sustainable society and has created a new model of giving — Philanthropy 2.0 — which increases collaboration, transparency, and effectiveness.
National Security or Scientific Research?
Imagine if India was being invaded by one of its neighbours. Not in the traditional way – marching in with armies and tanks. But in a very subtle way. Imagine if Myanmar (to choose one neighbour) moved the 1,643 km border into Indian territory stealthily a few inches at a time. Yes, we could see the results over time, in a year would notice that the border had moved several meters in and we had lost many square kilometres of area to the enemy.
What would our nation do in this case? Would we send a few people to figure out how they did it? Would we give them a decade to study if they were moving a millimetre a minute or an entire meter at one time? How many resources would we provide so that they could graph how much area we were losing on a daily and annual basis? Would we forecast the outcome over five years or more? Would we spend years debating what to do?
Or would we be outraged and move the nation to put an end to this invasion?
The invasion described above is happening, it is real. However, the invader is not one of our land neighbours but the seas surrounding India.
With 1,600 km of coastline, Gujarat has one third of India’s coastline. For the past few decades, the Arabian Sea has been invading Gujarat. Subtly. Seawater has been encroaching into the freshwater aquifers along the coastal belt. Saltwater adversely affects human life and human activity, especially agriculture. This invasion has already caused debilitating salinity problems along a 15-25 km coastal belt. These problems are progressing inland at a rate of 500 meters annually (more than a meter a day!) and, over the next few years, will adversely impact the health, social, and economic factors of one fifth of the population of the state living in about 1,500 villages.
This invasion has not gone unnoticed. The people of the coastal belt have noticed it. Some government agencies are fully aware. One response was created in 2002 by the Agha Khan Rural Support Program (India), Ambuja Cement Foundation, and the Sir Ratan Tata Trust. They came together to seed the Kharash Vistarotthan Yojana: the Coastal Salinity Prevention Cell (CSPC). The role of CSPC is to facilitate the networking of civil organizations, government and local populations to study the issue, design responses, trial them and then take them to scale to combat the salinity problem.
For a decade CSPC has documented how salinity has increased and is impacting 10 million people living in 1,500 villages. Over the past few years, CSPC has built labs to monitor the salt-water encroachment and other pollutants to the water table. They do not have the resources to get data collated properly, analyse it and showcase it. They do not have the ability to map out the 600 sqkm. lost to salinity every year. With help from Indian and foreign foundations they have managed to support a few local organizations in doing water projects to ensure some steady supply of non-saline and even drinkable water.
Invasion? I Meant “Invitation”
Very few are studying, much less addressing the root cause of the issue. The Arabian Sea is not invading – it is being invited in. By extracting water from our fresh-water aquifers at an every increasing pace, we are creating a strong suction force. We are giving no choice to the ocean but to flow in. We are gifting our land to our saline neighbour. This is happening in Gujarat and also all along India’s coastline. And all around the world, even in California.
Can we see the real problem? The enemy is us. We cannot point to an external enemy. And thus we cannot unite quickly. And respond decisively.
The Only Way to Fight Back
A response involves acknowledging that we are the enemy and revisiting our new model of development, our new lifestyle.
Our ancestors successfully used aquifers to keep the salty sea out, resisting an urge to deplete them. They lived in harmony with the land and water. But they did not live in poverty and ‘backwardness’.
In Gujarat, they created the most beautiful forts, palaces, temples, havelis, and even amazingly decorated step wells all lasting hundreds of years – magnificent creations we are unable to replicate today. And their vibrant society was filled with dance, music, food, fashion, crafts – all of which are still part of today’s society. Their poor lived in better conditions than the millions living in the slums today. Instead of dismissing our elders as backward and their lifestyle as ‘old’, we need to learn from their wisdom that sustained their society and allowed it to thrive for hundreds of years.
Today, we have to stop sucking water out of our aquifers immediately. We have to recharge them with fresh water and push the saltwater back. We have to balance our consumption of our aquifer resource with its replenishment. That is the only way to push the Arabian Sea out and keep it away. And make our lands and waters healthy for us and for our children. And make our ancestors, who bequeathed us enormous resources, look at us with pride.
Tangisahi village in the Nayagarh district of Orissa welcomes you with bright sunflower field at the entrance of the village. The villagers greet the gram vikas staff and photographers with warm smiles and fresh papayas.
A village meeting was held as an open, general discussion. All the villagers were present for the meeting. The women lined up on one side of the carpet and the men on the other. When asked, how they got to know about the water & sanitation project, it was explained that the President of the village had seen the facilities in his relatives house in the Ganjam district where the project was implemented by Gram Vikas. Thus, he decided to introduce this program in his village also.
He spoke to everyone in the village and got an acceptance from all. He then contacted Gram Vikas for the implementation. The project was successfully implemented and everybody now has access to safe and clean water for bathing & drinking.
Blue Planet Network supported the cost to set-up the water supply system in this village. This contribution is apart from the government & community contribution. The community contributes towards the corpus fund and also towards physical labour for construction of toilets, bathrooms etc.
In hindsight old customs die hard. During menstruation women go to the well for water. They then use this water to bathe separately. When asked to explain about the practice, we were told that they have been following this practice for a very long time. The belief is that the women are impure during this time of the month. And so would not want to contaminate the clean water, as this water is offered to God.
When compared to the state of affairs in the villages before the intervention, particularly in the tribal villages there have been a lot of improvements in the quality of life. However, age old customs and traditions are still followed in the tribal villages. But Gram Vikas has to work its way around some of these.
Tribal villages are often neglected as these communities are small in numbers. More often than not they are excluded from the government schemes because they are unaware as to what is available to them. Gram Vikas works on the policy of “inclusion” and thus believes that the community size is not a limiting factor when it comes being included in any welfare schemes.
Dusashyan Jani is a farmer who tends his nearby fields. After which he comes home and takes a sacred bath. He then offers water to the Tulsi plant, (It has religious significance and also healing power) a ritual practised for centuries, bringing fortune to the person.
Thus “water” is just not water in these villages, it fullfills various needs of the tribal people in more than one way. The important thing is that Tangisahi village now have access to clean water which always seemed impossible.
-By Siri Avalur
Bimala Jani, a resident of Adivasi Colony in Ganjam district of Orissa has five children – three boys and two girls. She talks excitedly about how happy she is with the new water and sanitation facilities in her village.
This project is implemented only if every single household in the village agrees to participate and contribute in every stage of the project. She talks about the “inclusion” process and explained that initially two families in her village were against the water & sanitation project. Even with Gram Vikas’ earlier successful livelihood projects, getting every families agreement for this project proved a challenge. This project was proposed much earlier in this village – nearly ten years ago. Due to internal conflict among the villagers the project could not materialise and take shape at that point in time. Nevertheless, Gram Vikas made repeated attempts to convince the people of this village to take up the program.
An interesting observation can be made from what Bimala Jani says. She says that two families in the village were not convinced for a very long time. The President of the Adivasi Colony conducted a village meeting and explained the benefits of availing this facility, having seen the benefits in the different villages. It took a week of serious discussion to get a positive response from everyone. This program was being implemented in the neighbouring village (Indra Colony) where the benefits of the piped water system and sanitation facility were clear. The women in those villages were happy to make use of the facility and were the best demonstration for Adivasi colony: word of mouth spread across this village about the benefits of the new facility.
Chanchala Jani, who has two boys and five girls, adds that she had to collect water from the well which was 200 meters away from her house at least five times a day. Not only was this a lot of hard work, but also decreased the amount of time she had to earn extra income and just to sit and relax. She also explains that the people in the village realised that the water from the well was creating sickness but they had no other source of water for drinking and bathing.
When asked what she does with her extra time now, she says she just relaxes and watches television and also adds extra income to the family by leaf-plate making.
Finally, when asked if she would marry her daughter into a village that did not have water and sanitation facility she couldn’t imagine that occurring. By the time her daughter would be eligible for marriage, she was positive that all the villages would have water and sanitation facility as her village was one of the last to avail this facility.
Blue Planet Network has supported the water supply system in this village. Gravity flow system is the first option in all the villages to supply water. This reduces the cost as no electricity is used in the process while people still enjoy piped water at the turn of a tap in their houses! The water source is at a height from the water tank, thus the water is directly pushed into the water tank because of the pressure. However, in this village the water has been supplied directly from the well without a water tank! This was an experiment done in this village as the number of households was less. The experiment was successful. This was then taken to the other villages with more families from then on.
Adivasi colony has only nineteen households, out of which two households were not convinced about the project. Because the numbers were so small, it was easier to get everyone to agree to this project especially as there was a lot of awareness amongst the villagers about the benefits of the program. The advantage was that the first hand benefits were visible in their neighbouring village.
On the other hand it becomes a herculean task for Gram Vikas when the number of household increases and the task becomes even more daunting when it is a non-tribal village, as the issues of caste and class come up. Gram Vikas is fighting hard to overcome all these barriers and make water available to more people in the inaccessible areas, most importantly where the government has limited reach.
-By Siri Avalur
Egypt is the gift of the Nile. The world’s longest river is the source of life in an otherwise hostile (to man) terrain. Egypt’s civilizations have hugged the river. The ancient Egyptians worshiped it as their god Hapy. It enabled their civilization to rise to the zenith by providing water and transport. More importantly it served as the dividing line in their mythology. East of the Nile was this life. West of the Nile was the afterlife.
The later civilizations based on Islam and Christianity did not worship the Nile. Their monotheistic approach does not include reverence to Nature.
However, the Nile has still been preserved. Today the Nile is among the cleanest of the rivers in Africa and Asia. Very little sewage from the millions that live within a kilometer of the Nile flows into the river. Pollution is minimal and looks more accidental than deliberate. The cruise ships that plow the Nile do not discharge any waste into it. Save the fear of a parasite, the Nile is almost swimmable even at the end of its 5584-kilometer (3470 miles) journey. Not that there is nothing to worry about, the pace of development is putting pressures on the quality and quantity of the waters. Our guide on the Nile started his historical introduction with the observation that they were very worried that the source of the Nile – Lake Victoria – was receding at an alarming rate.
Two observations about today’s Egyptian society need to be mentioned: the presence of potable water across all towns in Egypt and the absence of destitution.
In India, the Ganga is revered – the holiest of holy rivers – even today. Its role in physical nurturing a several thousand-year-old culture is mirrored by its spiritual role in the mythology.
Great civilizations have come up along the its banks, used it for their growth, and even realized the impact they had on the river. The Gangetic plain was the site of the first national park in the world – Ashoka’s edict two and half millennia ago made the Ganges River dolphin (Platanista gangetica) a protected species.
However, today the Ganga is a closer to a sewage stream than a holy river. It is not swimmable even in the high reaches at the foot of the Himalayas. In Indian consciousness, the holy Ganga has been separated from the physical. They revere the spiritual image of Ganga emanating out of Lord Shiva’s hair, tamed. And they urge for the chance of taking a ‘purifying’ bath in it. However, today, the physical Ganga is seen mainly as a resource, a source of water, sand, and fish, and an outlet for all wastes: industrial and biological. The physical Ganga has lost its place in the mythology, its defilement causes no outrage to the vast majority of Indian society. This is true of all the ‘holy’ rivers: the Yamuna, the Brahmaputra, and the Narmada.
To parallel the observations about Egyptian society: a large fraction of the people living on the banks of the Ganga do not have access to safe drinking water, a majority lack access to sanitation facilities, and millions live below poverty: in destitution.
Ecology, deep ecology, and reverential ecology are supposedly progressive in terms our defining our thinking about nature, our feeling for nature, and our actions involving nature. It is thought that if we understand something we are unlikely to destroy it, if we connect with something we are likely to preserve it, if we revere something we are likely to nurture it. The case of the Ganga shows that thinking and feeling and acting can be a divorced threesome. We can revere something but at the same time rape it.
Manushi and Jal Biradari organized a three-day conference to discuss the Ganga and Yamuna Action Plans. Magsaysay Award winner Rajendra Singh led a discussion involving a small but diverse representation of activists, environmentalists, government officials, religious leaders, and academics. Minister for Environment and Forests Jairam Ramesh participated on the last day. It was clear that many people understood the many acts that defile the river and also impact the communities along the river. Many in the room also understood preventing pollution was more important than cleaning it and that we had to return to revering the physical river.
However, India hurtles towards neoliberal capitalism eying everything as a resource to be exploited. A rise in the number and value of mutual funds betting on the exploitation of natural resources portend a speedier exploitation of the river. It is hard to find a silver lining in this dark stream. Clearly, until our both spiritual and practical thinking changes at a societal level to create action, no power can prevent the Ganga from becoming poisoned and thus poisoning us.
We still have time, we can clean up the Ganga and we can unite its holy spirit to a clean body. We can avoid the Cree prophecy of the wise Native Americans:
Only after the last tree has been cut down,
Only after the last river has been poisoned,
Only after the last fish has been caught,
Only then will we realize that money cannot be eaten.
Ok, I’ll admit it, I’ve become a total water and sanitation nerd 🙂 My day visiting projects was basically epic and after being inspired by the people in Panoli, learning about watersheds, as I did in the next village, was almost excitement overload for me!
As we drove toward Sherikoldara, over the bumps in the road and through the dry, brown landscape, I wondered how long the pipe would have to be to bring water to this arid place. Little did I know that the type of projects WOTR specializes in, require hardly any fancy technology to bring prosperous and lush fields to whole regions. Quite honestly, until Thomas explained it to me that day, I had no clue what “watershed development” really meant, and if you are like me, prepare to be amazed!
First, we pulled over on the side of the road overlooking hillsides covered in long, parallel lines, that Thomas explained to me were stone bunts or rock dams. From photos I had seen in the office I knew that these trenches had something to do with watershed but then again, I didn’t even know what the word “watershed” really referred to or how it did anything for people needing water in this browning place. It turns out, the idea behind watershed (think: “shed” as in, to shed tears or, as the dictionary defines it “shed -verb :to emit and let fall”) development and rainwater harvesting is actually quite simple and fascinatingly brilliant!
The concept, as Thomas showed me, is to catch the rainwater where it falls and then control, through these trenches, how fast the water flows down the hill sides and how the soil absorbs the moisture. When it rains, water speeds down hills leaving no time for the soil to soak up that much moisture and, for it to be used to benefit communities. In fact, often over the past few years rainfall has decimated crops coming in one week instead of stretched over months and flooding out anything planted. Through creating rock formations, digging trenches, and planting sapplings, WOTR attempts to change this pattern by working with communities to completely redevelop their hillsides around their fields and valleys and, “make the water walk.”
These contour lines and simple landscape modifications that seriously require no high-tech or costly appliances slow the water’s run down so instead of speeding down hill with gravity, it sinks slowly into the ground. Each drop of rain is literally harvested or used like this to reduces runoff and, ultimately, increase the water table. By ending free grazing and planting saplings, the development encourages natural growth to create vegetative cover and even increase the water holding capacity of the aquifers.
The soil absorbs the moisture, the vegetation cuts out erosion, agriculture flourishes. Simple as that. As we wound around the hills to reach the valley, I saw how simply brilliant that method really is. We emerged from the dusty brown fields to a valley covered in a patchwork quilt of crops and lush green trees similar to what I’m sure the Great Valley from the Land Before Time must have been like!
WOTR’s particular approach has also been so successful because, as Shiwaji, the head of Sherikoldara’s watershed development, explained to me, everyone in his village had to come together and work for months to create the habitat they now benefit so richly from. Shiwaji told me the whole story about the village’s progress from convincing everyone to develop the land this way, all the way through to the benefits they receive now. He said that farmers who farm the now plentiful lands will receive 1,000,000 rupees this year for their onion crop! In a country where the average person earns Rs 36,000 for the whole year (less than $1,000), and drought conditions are making it so hard for farmers to make ends meet that they are actually committing suicide, this number is absolutely phenomenal!
Shiwaji also told me a fantastic story about how, since the approach that WOTR uses requires the whole village to come together uniting the poor and tribal parts of the village with the rich and higher caste members, now a member of the lowest caste, Adavasi, is going to university in Pune and, the whole village even paid for his education! Shiwaji told me that this young man hopes to finish school and reach the highest government office working for communities to come together over caste barriers. Amazing.
It was truly incredible to hear all of the success this village, in a flourishing valley and surrounded by thousands of acres of hillsides covered in man-made trenches, is enjoying. As the sunset over the hillside, I imagined what it would be like, after years of drought, to wake up in the morning after spending months and months digging around in the dirt on hillsides to see the sun pouring over the great valley that I worked with my neighbours to create. Of course, my imagination could never compare to the reality that the families bagging their onion crop were experiencing, but looking around, it was tangible how watershed development had transformed these people’s lives. The valley seemed to smile as the sun was setting on it and I was beaming after learning that something so technologically simple could have such vast impacts in every realm of life for a whole community.
I learned so much and was incredibly inspired both from meeting the women and families in Panoli and seeing such excellent innovation and land usage to create new opportunities in people’s lives. As in my day spent with the hydrogeologists and talking to Joe Madiath, my knowledge base of water and development was expanded tenfold through this field trip and, as dorky as it may sound, I love water and sanitation 🙂 Now off to see some toilets in Mumbai!!
Yesterday I finally got to visit one of the BPR-funded water projects! After months of tireless work with the Youth Board in Boulder a few years back, I finally got to meet the people who benefited from the projects that the awesome young people I had the pleasure of working with had helped to fundraise for! Also, as has been rather typical for almost my entire volunteer experience with PWX, I learned an infinite amount about water and innovations working in the developing world, all the while sipping sweet chai and meeting some of the most wonderful people! One of the WOTR employees, Thomas, (who actually began one of the watershed development projects we would visit) showed me around the region and taught me so many incredible things about the work of WOTR and the world of water.
Our first destination of the day was Panoli, a village of 1,200 people in Mahrashtra, India where WOTR helped facilitate a drinking water project with BPF funds. On the way there, we picked up a passenger, Tukaram, who grew up in this village and recently moved to the city to work for an NGO that implements water projects in other villages. Thomas and Tukaram gave me some background on the area where we were heading and we drove along the (newly-paved!) highway into the countryside. An hour or so later, we turned down a dirt road to a big body of water on our right and just down the hill on the left, the well and pump house. Thomas pointed out the area where the trench was dug that connected the village, located four kilometers from the well, to the water. Thomas explained to me how there used to be a project here, but the pipe that brought the water from the well to the village was leaky so it took over nine hours to fill the tank in town and was basically useless for the people. Then, with the BPR funds, the women organized their village to build a new pipeline and install a faster pump. Even when he said, “the women organized their village,” I didn’t totally know what that involvement meant until we got to Panoli.
After arriving in the village and meeting a group of high school girls eager to practice their English, we walked up to the school where several taps had been installed in the school yard. Three kids came up to the taps to demonstrate drinking out of them and lead us through a neat little garden that was fed with waste water. At the entrance to the garden, a little stage was set up in front of the school where all of the students were practicing for a Republic Day Performance for the next day.
After a few excellent performances, some of the village members led us to a little room where village governance matters are taken care of and I met the head of the village – a WOMAN! I was so very excited to see a woman occupying the Sarpanch seat at the table because it showed how truly powerful and active women have become in the village. From something as simple and basic as drinking water, Mrs. Anita Gaikwad and a group of other women united their village for this cause and gained respect and confidence as women!
Before the women took initiative to fix the drinking water problem in their community, there actually was a well, pump, and pipeline that, in theory, brought water to Panoli. All of these devices were installed over ten years ago and even at that point, the pump didn’t have enough horsepower to pump enough water, fast enough to supply the village with water for the day. Because of the faulty devices, women still had to walk to get water, especially during power cuts and summer months and, over time, the pipeline started to leak so that any water that was being delivered was arriving more slowly than ever.
These women then rallied their communities to raise their portion of the funds and begin working with WOTR. After this initial stage, all of the village members worked for a whole year to dig the trench with the new pipeline so that they could improve their society. I was so impressed by these powerful and inspirational women doing such great things for their community and they were so proud to tell me about all of their accomplishments.
Then, with Thomas translating, I told them about the Youth Board and how young people in the US were working to raise the funds for drinking water projects and I think they were equally as impressed. One man stood up to say how amazed he was by this because he always thought the donor funds came from business people but, hearing that kids in schools are working so hard for the cause was really inspirational as well. It was a really motivational meeting to see great work being done and people really acting on needs for their community! I loved the pride and eagerness emanating from the village and I was really blown away by the unity and confidence that Anita and the other women on the water board in Panoli had achieved. When I left, I was practically flying I felt so inspired by the good work being done by organizations like WOTR, the awesome Youth Board students, and the wonderful women and families of Panoli!
On any trip through any part of Bangalore, one catches a glimpse of a man relieving himself. It’s normal to have several such sightings. These sightings of this ‘natural’ behaviour are the inspiration for the cartoon printed in ToI, shown on the right.
In fact, that is true in all cities in India (except Mumbai where you have to look in the side lanes). One photo journal of men peeing around the capital city of Delhi shows the rich diversity of sightings.
I remember when my childhood neighbour painted his wall, he decided to paint some images of Indian dieties, to prevent the wall from getting dirty from pee, paan spit, and posters.
A photo by T. Trompeter in 1991, below, shows a Bangalore where there were ‘facilities’ for men to pee – the wall was tiled! Maybe this doesn’t exist now, but it clearly has not been missed.
The sight of a woman and a daughter standing next to a motor cycle at the edge of the road, waiting for the man (wearing a helmet and facing the wall) to complete his business sparked a thought: Do Indian women pee? It struck me that i have never seen a woman relieving herself near the road. Men get to relieve their biological urge anywhere there is a wall. In the absence of public sanitation facilities in Indian cities, one should expect to see signs of women relieving themselves. Even if it’s just the blocking of the actual act from passing eyes, the evidence should be there. Yes, it is most embarrassing and an affront to dignity but sometimes you got to go. Or don’t you?
The only conclusion i can make is that Indian women don’t pee. Well, at least, they can go through the entire day without visiting a loo.
A friend spent a week in a village in Gujarat and told me how she and the women would get up at five in the morning and all the women would go as a group to answer Nature’s call in the dark. The elder women would form an outer circle to protect from prying eyes. And then nothing for the rest of the day. A Korean-American friend visited another (commercial) town in Gujarat and while the two males in the group enjoyed relieving themselves whenever and wherever, she had to go an entire day without bladder relief. I live in a nice gated community in Bangalore and while there is a facility for security guards, for other staff (gardeners, sweepers, …) there is none. It’s not that they can’t go into the security shed, but it’s highly unlikely that women workers will. So, a full day’s work demanded, with lunch break, but no sanitation facility. This essay was sparked by another friend who after visiting me told me that she wanted to use the bathroom before she left, “Not because I need to go, but because I don’t know when next I will be able to go”.
Yes, women, have it tough. Urban facilities are rare, and good facilities are rarer. Sulabh, the household name in public sanitation, has found its name copied everywhere, with little aspiration towards the standards that they hold dear.
A study by Arghyam titled, Ashwas, highlighted the dismal sanitation situation in rural Karnataka, just outside India’s Silicon Valley with its most globally successful and most marketed IT class. In this state, 78% of the rural population does not have access to sanitation and often the village maps show the open defecation places dangerously close to the water sources.
What is most damming is the statistics used in the water sector to show progress. The Nirmal Gram Puraskar is a prize given to a village where open defecation is history, all households have access to toilets and, they are all used. In addition, all schools should have toilet facilities. The awards are used in government statistics and by institutions (such as the World Bank and the UN) to show progress. The Ashwas report shows that of the 14 surveyed winners of the Nirmal Gram Puraskar in Karnataka, not one was worthy of the prize a year following the award; they had all regressed to some level of open defecation. Both these awards and the sustainability of projects are huge discussion issues, and should serve a warning about reading too much into prizes and progress metrics being touted.
In this nation of a billion we are rushing towards ensuring a mobile phone for all and a TV too. The GDP grows in that rush and we consider ourselves advancing.
However, can we consider ourselves advanced if we don’t provide private, accessible, and hygienic sanitation facilities for all? Jawaharlal Nehru’s statement has been forgotten: “The day everyone of us gets a toilet to use, I shall know that our country has reached the pinnacle of progress“. Maybe we should consider another metric for progress based on Nehru’s vision – the number of public water and toilet facilities. Maybe we should consider ourselves having advanced to the next stage only when there is safe drinking water and access to private and hygienic sanitation facilities for all – especially women. Then we will know that we have arrived, not by economic statistics, but by sight or lack of seeing anyone peeing in public, by smell or lack of smell when we pass through slums and villages, and by stories or lack of anecdotes of women having to hold it.
Yes, Indian women do pee, and they should be allowed to do so whenever they want, with dignity and privacy.
Motors are used for many purposes today and consume an estimated 40-50% of India’s electricity. Is there a need to become efficient?
They also are used heavily for water, starting in Bangalore in 1894 and now used commonly in borewells across the countryside. Does the industry bear any responsibility for declining groundwater levels?
A short tour through Bangalore’s water history that is closely tied to the motor industry ends with the question: what does the future look like?
The article starts and ends with the question: can our society change?
Shorter version without images published in AIEMMA (All India Electric Motor Manufacturer’s Association), September 2008.
Climate change is affecting rainfall intensity.
Do rainwater harvesting systems need to adapt as the intensity increases and possibly the gap between rainfalls?
When we use our water to bathe and clean we put stuff (cleaners, solvents, chemicals) in it. Our used water flows into our drains and into other eco-systems where other life-forms see this flow as their incoming supply. Thus what we put in impacts others. We can minimize these impacts if using ahimsa (non-violence) as a guiding principles.
Ahimsa is core tenet of Jainism, Buddhism, Hinduism, and most religions.
Published in Jain Spirit in 2002, this essay is about understanding the downstream impacts of our water usage at home and how to minimize them using Jainism principles. Applies to most spiritual traditions, especially Hinduism and Buddhism. Essay appears even more relevant today as places like India use more and more household chemicals and pesticides (even those deemed too toxic and banned in the west).
Our interactions today have become less physical and observable. Faceless people and invisible processes send water to our tap without us being able to identify the source of our water. Our garbage and sewage also disappear from our home without us knowing where and how they end up. This makes it hard for us to determine the himsa (violence), if any, we cause to others, especially the animals and plants who have no voice. However, since we Jains are still responsible for any violence we cause, it is important, to identify our himsa and reduce it.
The focus of this essay is on one type of violence we do indirectly on other groups. Individually our himsa is diffused and therefore subtle; collectively it leads to the vast devastation and despair that we have learned to ignore. To start on common ground, i repeat my definition from my previous essay: Preventing a living group from flourishing is himsa.
When my son started crawling, we noticed all the chemicals we stocked in our home. Adults generally know of the dangers of these chemicals and thus don’t drink them. They often wear gloves while using them and even avoid breathing them. But my son was not so knowledgeable and so we began to ‘child-proof’ our house. That lead me to think: if these chemicals were bad for him, weren’t they bad for all the life-forms that are exposed to them?
I reflected on the life that lives downstream. Our drains lead to rivers, lakes, and seas. Do the millions of big and small creatures living there appreciate a dose of drain-cleaner in the water they live in, that they breathe? How can
they avoid these poisons (if they become aware of them)? Can they ‘child-proof’ their entire environment?
My thoughts led back to myself: would i notice if the cleaner clearly labeled ‘Poison’ killed some creatures in the San Francisco bay? Would i notice if all my detergents made the waters toxic and slowly squeezed the life out of the bay? Obviously, my dishwashing detergent alone would not cause much harm, but if a million homes dumped a scoop of it every night into the bay, it would easily create a toxic nightmare.
Determined to find out what i was using and what my impacts are, i studied which cleaners
i used, what they contained, what the effects were. I could not believe how
much himsa i was participating in: both in the disposal and the
Due to dilution, mixing, and long-term nature, there is not much research done on the impact of our cleaners on downstream life. In fact, little is known about the impact on chemicals on us! Fewer than 1,000 chemicals (out of over 50,000 now in manufacture) have been tested for immediate acute effects, only about 500 have been tested for their ability to cause cancer, birth defects or genetic changes. Chemicals once thought safe are not: household chemicals can cause headaches, depression, insomnia and flu-like symptoms. There is evidence that many chemicals in our homes are poisonous, carcinogenic, ozone-depleting, and not natural to any ecosystem. This includes detergents, bleaches, synthetic fragrances, artificial dyes, and aerosol propellants. Other chemicals easily found around the home include ammonia, methylene chloride, naphthalene, nitrobenzene, perchloroethylene, sodium hypochlorite, trichloroethane, trichloroethylene, and xylene. Even without a a Ph.D. in chemistry and biology, i was sufficiently alarmed to take the warning labels stating “Poison” and “Hazard” very seriously.
While using (and thus disposing) of these products is harmful, the manufacture may be even more so. While ‘not tested on animals’ is the label in fashion on personal products, the grim reality is that it is really true. We often do not test to see what effect manufacturing chemicals has on life – we just do it. We assume any impact is negligible until proven otherwise after which we consider it a necessary sacrifice. Attending a two-day seminar on the environmental impact of the chemical industry organized by the manufacturers themselves provided the data that my heart already knew: the manufacture of chemicals is a hugely poisonous, and thus violent, affair.
Abandoning this line of research i started what i consider a more Jain approach to research: what were my needs and how could i meet them using the minimum amounts of the gentlest cleaners – causing the least amount of himsa. This research was more fruitful and led to an incredible conclusion: most of my violence was totally unnecessary.
I want to share my findings on how to reduce our himsa caused by our cleaning rituals: personal, laundry, and household. Let us start by learning from the wisdom of our ancestors, which is still valid. The people who built the Ranakpur and Abu temples were clean, wore clean clothes and kept their homes clean. We could learn from their habits and ask ourselves as to why we have moved away from simple cleaners such as water, vinegar, lemon, and baking soda.
The first answer is economics and advertising. If water works better than 50% of the glass cleaners – according to Consumer Reports – in the market, who is going to profit from it? If a spoonful of vinegar added to that water makes it among the best cleaning substance, will you see an ad for it? We start thinking that the simple and effective solutions are old-fashioned, and soon we forget them completely.
The second answer is that we have created very abrasive and toxic cleaners only recently. People washing clothes and dishes with their hands will not tolerate chemicals that harm them. People wearing gloves (a recent practice) do not mind harsher detergents. People using washing machines and dishwashers want their cleaners to be as strong as possible. Actually since these machines cannot give direct attention to stains they require more abrasive substances.
A third answer is that detergents were developed especially to clean synthetic fibers, and are unnecessary for natural fibers such as cotton, linen, silk, and wool. Similarly, to keep fluorescent and other synthetic dyes looking bright we have to use detergents.
So how do we reduce our violent cleaning behavior with something gentle? We need to do three steps: reduce, substitute, and change.
The first step is Reduce. We can reduce the dosage of all our cleaners. From our soaps and shampoos to our laundry and dishwashing detergents. I cut down quantities by half and everything came out fine. Of course some stains needed direct treatment but the extra manual step was worth reducing my himsa by half. I reduced my consumption of dishwashing detergents by much more than half, especially when i found out that there is a measurable residue that has been known to affect young children.
The next step is to Substitute. My babies were bathed in besan (chick-pea flour) paste, an Indian tradition, instead of soap. If it is good for babies, then it is definitely good enough for me and now i rarely use soap. I can visualize water creatures getting annoyed and even hurt by soap, but being grateful for besan as it is entirely biodegradable and life-friendly.
Our clothing detergent now has no phosphates, no colors, and no fragrances. And the next step is not to use any cleaner some of the time. You don’t always need to use soap or detergent to get clothes clean. If you need to wash clothes to freshen them or remove perspiration or odors, and not remove dirt, a cup of plain baking soda or vinegar will do the trick. For household cleaners, plain water is good enough or add a spoonful of vinegar and keep that solution handy. Baking soda is also another amazing natural cleaner. There are safe substitutes for drain-cleaners, silver polishers, boot polish, and all household chemicals. The interested reader is referred to Home Safe Home by Debra Lynn Dadd. For Jains, using cleaners that contain non-toxic and renewable ingredients should be the default step. We should use products that need no warning labels as that means that they will not cause violence to anybody!
The final step is to Change our habits. We can learn from our monks and use a wet cloth to rub ourselves and not need any cleaners. This habit makes a statement: our bodies are designed to be self-cleansing and self-healing; we do not need fancy products to be hygienic. We can choose natural fibers like cotton and wool that do not require detergents and avoid fluorescent colors. We can stop using the dishwasher and use our own strength to get tough stains out.
Through awareness, education and discipline we can live in a way that respects and nourishes other life.
The Narmada dam has the support of the vast majority of the Jain community in India, but the project violates the major tenets of Jainism.
A look at the dam from the perspective of various Jain principles (applies to Hindu and Buddhist and most religious principles too).
A shorter version was published in 2001 in Jain Spirit and a version with a different introduction published in Sutra in 2008.
Many arguments had been put forth on the logic (or illogic) behind the dam-building activities in India (and the world). A few had talked about the history of rivers and the need to leave them untouched, and others had appealed to humanity to value the impacts on other life forms. However, to connect dam building to specific points in spiritual and religious traditions was something i had not seen. This essay flowed unconsciously from that viewpoint on the day when the great talk show prize was reached and the approval was given to raise the height of the Narmada dam.
My first essay on water issues discusses the conflicts of the Narmada dam with with Jain principles that are held dear by the wealthy and powerful community. While Jain principles are discussed in this essay, readers should find commonality with all spiritual traditions (including Hinduism and Buddhism) emanating from the Indian subcontinent.
The end of an interesting day (October 19, 2000) in Mumbai. The stock market rose after hitting some all time lows and many of my friends are smiling. All of India is glued to the TV because the first crore (Rs 10,000,000) winner is on Kaun Banega Crorepati? (Who wants to be a Millionaire?). And i am sitting in a back room trying to transfer a confused depression into a coherent essay.
Because, you see, today the Supreme Court of India cleared the continued construction of the Sardar Sarovar dam on the Narmada river. While this news made the majority of Indians joyous, including a majority of Jains, it made me sad and confused. Why sad? The construction of this dam is against every principle of Jainism that i cherish. Why confused? Because i cannot understand the reaction of today’s Jains.
In this essay i discuss the issues surrounding this dam and the Jain community reaction in terms of four fundament tenets of Jainism: Ahimsa, Aparigraha, Anekantvada, and Poonarjanam (Karma).
Ahimsa – practice non-violence. The Sardar Sarovar dam is going to create a reservoir around 213 km (133 mile) long submerging an estimated 37,000 hectares (91,000 acres). No official survey as been done as to the actual size (hard to believe) but fields, homes, forests will be drowned and the magnitude of death and suffering is incalculable. Downstream of the dam, the drying out of a great river, causes a different torture to people and animals dependent on the flow of its waters. The enormous pollution caused by the manufacture of millions of tonnes of cement and its transportation will generate health problems and lead to tremendous suffering, not to mention global warming. Can Jains, who even worry about where they throw their hair lice, ignore this incalculable hinsa because it is indirect violence? Note that this is only one of the 30 large and 135 medium-sized dams planned in the Narmada Valley, which makes the total hinsa truly unimaginable.
There are two types of hinsa: the first is death. Death for all the plants and animals who cannot outrun
the waters or find another home. If Jainism has strong beliefs about not stepping harshly on the land because we may crush insects and worms, should not the flooding of 37,000 hectares be against our beliefs?
Other life condemned to death includes the hilsa, a fish that breeds downstream in the Narmada estuary and spends its life out at sea. Without this dual salt-water, fresh-water environment they die. Since this is their last spawning area, they will not just die, they will become extinct. Gone. Forever. Not being as glamorous as the tiger, there will not be a Project Hilsa to rescue them. The 10,000 fisher families that depend on the 13,000 tonnes of fish produce face the second type of hinsa, along with hundreds of thousands of others.
The second type of hinsa is destruction for the people (mainly tribals and Dalits) who are forced to move. Destruction of their homes, their families, their societies, and their livelihood. We would like to believe that our hinsa be alleviated by the government, which is already known to ignore the poorest of the poor, but that is unlikely. Firstly, there is no official plan on where to move them. Secondly only people flooded out are considered displaced, those who live downstream or whose homes are overrun by the canal system are not considered affected. Thirdly, there are very few resources – the chief minister of Madhya Pradesh, where the majority of the “Project Affected People” live, says that there is no arable land to give them, he can only offer them a cash compensation. What can be considered adequate compensation for breaking up family and societal structures and pushing people into shantytowns and slums? In fact, the people already displaced by the current dam have not yet been relocated (is that a signal to pause before
continuing?). When i talk to members of the Jain community, they quickly switch to the benefits. In their eyes, the cost-benefit analysis is complete and the results are in black-and-white, there is no red. The majority of Jains welcome this as a necessary sacrifice for progress. Its interesting that we Jains sacrifice a lot in their diet, by not eating meat and potatoes and often fasting, but in terms of business and finance, we are not ready to sacrifice anything, it is time for others to sacrifice.
India has become a dam building power since independence – it has built 3,300 large dams, medium and small dams are in the tens of thousands –and its record at handling the displaced, about 56 million, is dismal. For example, the original Sardar Sarovar dam started in 1961 and it was in 1992, after thirty years, each affected family (with proper documentation only) was offered a sum of 12,000 rupees per hectare, up to a maximum of 36,000 rupees, with strings attached. The number, 56 million, is so huge, it is hard to fathom. It is more than all the affected in both world wars, more than the native populations of North and South America overrun by the Europeans, more than any devastation by any dictator anywhere. But we are not under Yugoslavia’s Milosovich or Indonesia’s Suharto, we are a democracy and thus, there is no crime, nor is any external power going to intervene to help our poor.
Maybe, just maybe, one could argue that this sacrifice of 56 million people has benefited the rest of India. The figures prove that this tremendous atrocity has been in vain. A major point to consider is that more Indians live in poverty (less than two meals a day) than the entire population of India at Independence. Another point: 200 million Indians have no access to safe drinking water – dams have not helped the poor. Finally, the areas irrigated by large dams produce only 10% of India’s food grains or 20 million tonnes. That’s equal to what is lost in storage, namely rats. Could it be that we have displaced 56 million people to feed rats?
We Jains, at a personal level, are particular about the hinsa we cause and many even cover each water-tap with a cloth to block tiny life-forms that may enter our water. But as part of the larger society we well-to-do Jains not only stand by the enormous hinsa being done, but through our thirsty factories and expectant investments gain tremendously from it. My Indian lifestyle includes unlimited, running, hot water, and a washing machine, and other comforts that is built on the broken backs of displaced people. I calculate that it will take me six years of continuously chanting Michchami Dukadamto ask forgiveness of 56 million people.
Aparigraha – minimize consumption. The purpose of this dam is to provide water (electricity will be generated only in the beginning until the canals start absorbing the water). Over the past 20 years i have witnessed a dramatic increase in overall consumption in Gujarat. Small community based towns are now industrial estates. The bicycle has given way to the scooter which has given way to the car which has given way to the 4-wheel drive. TVs, remote controls, air-conditioners, mobile phones have proliferated. Instead of using efficient construction techniques and materials, concrete (arguably the most inefficient and requiring the highest maintenance) has become the mainstay (even for all Jain apasarayas). Thus water consumption has been maximized as well as the need for cooling. In addition to consumption, the need to generate wealth has created industry after industry (most are the worst polluting industries transferred from the ‘developed’ world) that suck up water and electricity.
Jains comprise less than 0.1% of the population of India but our wealth can be measured by the fact we pay over 80% of India’s income tax. This successful financial accumulation not only flies against aparigraha, it generates much power and influence. While Jains may not be the key decision makers in the Narmada project, we are likely to be highly influential if only through our investments. If we Jains actually minimize our wealth generation (and consumption), i believe that the current water and power resources would be more than sufficient for everybody’s needs and that we could stop the Narmada project if we wanted.
Anekantvada – many views of the truth. Part of accepting many facets of truth is accepting others choices. The people impacted by the dam may not have the same desire for economic growth, their wishes to stay in their own farms (among the richest land in the country) are to be respected. There is a large population of tribal people, the original inhabitants of the subcontinent (before the first Hindus and Jains), who live in harmony with the land – never taking more than it can give. Their lifestyle may be hard, but it has ensured that they have survived for thousands of years.
In fact, we could learn about ahimsa and aparigraha from them. Our modern economic lifestyle is putting a strain on local and global resources within a generation but not only do we choose to ignore the wisdom of sustainable societies, we want to convert them or eliminate them. The decisions behind the Narmada dam have never included the opinions of those directly affected – those that are required to make the sacrifice.
Another important aspect of anekantvada is to understand our bias and sources of information. Our consumerist dreams are built by businesses and fueled by politicians. And the industries are on an exponential growth curve, they have to sell more cement, transport more things and build more things. Even the agriculture business is into growth (i do not refer to farmers who grow food to eat, but businesses who want crops to return money, not food). The media is also a growth business and its income comes from advertisements and marketing of businesses. Even the law enforcement agencies and other government bodies side with the engines of business. So even if the benefits of water do not materialize to the common man, the economic gains to the cement, construction, transportation, and power generator industries, among others will be tremendous. Already Rupees 1,050,000,000 has been spent with the same amount required to complete the dam. No wonder the voices of tribals, the displaced, the animals, and the plants – all of who do not increase growth – are extremely faint today.
Another aspect of anekantvadais listen to others (especially those whose voices are growing fainter) with an open mind. Medha Patkar, Baba Amte, and Arundhati Roy (all of whom have inspired this essay) have asked questions on behalf of the displaced. Instead of being listened to, they have been beaten, arrested and labeled as spies. When Mother Teresa won a Nobel Prize, we were proud. When Medha Patkar won the Goldman Environment prize, we considered it foreign interference. All for asking basic questions: what is going to happen to the displaced? Where is the environmental impact report (without one, most people are assuming that there is no impact)? Where is an open discussion of the alternatives (again, without such a discussion, people assume there are none)?
Finally, it should be noted that there are many alternatives to the Sardar Sarovar, all at a fraction of the cost. They include trapping rain-water, growing pulses instead of rice, managing water with local schemes such as the pani panchayats in Saurashtra. Most of these alternatives require local wisdom, reduce central authority, and do not benefit the big industries of cement, transportation, construction, and, of course, economics and finance – but that does not mean that they are not valid. In fact, they are in much more harmony with Jain principles and should be pursued enthusiastically.
Poonarjanma – rebirth aspect of Karma. If we are going to be born again, what society, country would be want to be in? Are we definitely going to be born into wealthy families with unlimited access to electricity and oil and pure mineral drinking water and, probably in a few years, oxygen tanks? What if we are one of the poor? Would we want to be in a country where no river has potable drinking water? Where the groundwater has been depleted or polluted? Where no forests or woods exist? What if we are born as one of the animals or plants in this shrinking oasis? If we believe that we
are going to be born again, why are we trying to use up all of Nature’s bounty in a single generation?
For most of the supporters, the Narmada dam is a sign of hope, a cure for their current ills and of a better future. How can one argue against the promise of water, especially after a drought? This is much better than free petrol from the Middle East. This will cover up all the development mistakes made in the past – nobody need pay for the reckless use of their ground water, nobody need believe that the excessive pollution will impact people in the long run. This will enable a future where rice can be grown in the desert.
I do not wish to argue against this hope. Even the Gujarat Chief Minister has stated that the canal network will take 10-20 years to complete but will never reach Saurashtra. This huge 460 km long canal (450 meters wide at the head and 100 meters wide at the Rajasthan border) has to cross rivers like the Sabarmati and other canal systems. All along it thousands of families will be displaced, but ignored because they are not displaced by the dam. With land near the head of the canal given to sugar mills, water parks, 5-star hotels with golf courses the people at the end may have to wait. With powerful lobbies like the Baroda City Corporation eyeing the water (even though they were not on the original beneficiary list), those really in need will have to wait even longer. Wait like the farmers in Aurangabad, waiting 41 years after the completion of their dam for a sign of the canal to go past the municipal corporation. Is it too unreasonable to ask that the canal network be built, and all the pumping stations and the drainage systems tested before they continue construction of the dam?
Another cause of support for the dam is that it will prevent floods for the more important people downstream (remember that the less important people behind the dam are permanently flooded out). The question to ask is why should others pay for the reckless development in concrete and asphalt (both materials that do not absorb water) close to a major river. One solution is to provide public or agriculture areas in the flood plains for that have the ability to absorb water in the monsoons. This experiment was successfully conducted in Brazil where a city’s boundaries were moved back a few hundred meters from the river. These inexpensive (and, it must be admitted, not as contributory to the economy) means of preventing floods are well aligned with Jain principles.
For all the reasons discussed above, the construction of the dam causes me grief and the fact that the majority of Jains do not see any conflict between their beliefs and this dam causes me confusion.
I want to mention there are a few Jains who are actively campaigning against this project, but it is the massive support by the majority that has me sadly confused.
To eliminate my sorrow i need a few answers: am i misunderstanding the basic principles of my religion or why does not my religion provide a real context in the modern world to the majority of its followers? Why is it no longer a counsel to define the criteria for development and success? Why does it not help distinguish between needs and wants today?
Maybe i should let my religion – Jainism – be restricted to guide me mainly in my food habits. And then, as the majority of Jains today, let the rest of my views on life: progress, development, happiness, greed, ethics, etc. be defined by modern economics and the seductive marketing forces emanating from it. This will eliminate a conflict and happiness should be close behind, right?