human population - shaheed bhagat singh college

Global Environmental Issues and Policies Only use for studies Dr. Yashpal Singh Narwaria

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Unit: 7 Human Communities and the Environment

• Human population growth: Impacts on environment, human health, and welfare;

Carbon foot-print

• Resettlement and rehabilitation of developmental project affected persons and

communities; relevant case studies

• Environmental movements: Chipko movement, Appiko movement, Silent valley

movement, Bishnois of Rajasthan, Narmada Bachao Andolan, etc

• Environmental justice: National Green Tribunal and its importance

• Environmental philosophy: Environmental ethics; Role of various religions and

cultural practices in environmental conservation

• Environmental communication and public awareness: case studies (e.g., CNG

vehicles in Delhi, Swachh Bharat Abhiyan, National Environment Awareness

Campaign (NEAC), National Green Corps (NGC) “Eco-club” programme, etc)

Human Population:

Concepts of animal population dynamics can be applied to human population growth. Humans

are not unique in their ability to alter their environment. For example, beaver dams alter the

stream environment where they are built. Humans, however, have the ability to alter their

environment to increase its carrying capacity, sometimes to the detriment of other species.

Earth’s human population and their use of resources are growing rapidly, to the extent that

some worry about the ability of Earth’s environment to sustain its human population. Long-

term exponential growth carries with it the potential risks of famine, disease, and large-scale

death, as well as social consequences of crowding such as increased crime.

Human technology and particularly our harnessing of the energy contained in fossil fuels have

caused unprecedented changes to Earth’s environment, altering ecosystems to the point where

some may be in danger of collapse. Changes on a global scale including depletion of the ozone

layer, desertification and topsoil loss, and global climate change are caused by human

activities.

Human population growth:

Population growth is the increase in the number of individuals in a population. Global human

population growth amounts to around 83 million annually, or 1.1% per year. The fundamental

cause of the acceleration of growth rate for humans in the past 200 years has been the reduced

death rate due to changes in public health and sanitation. Clean drinking water and proper

disposal sewage has drastically improved health in developed nations. Also, medical

innovations such as the use of antibiotics and vaccines have decreased the ability of infectious

disease to limit human population growth. In the past, diseases such as the bubonic plaque of

the fourteenth century killed between 30 and 60 percent of Europe’s population and reduced

the overall world population by as many as one hundred million people. Naturally, infectious

disease continues to have an impact on human population growth, especially in poorer nations.

For example, life expectancy in sub-Saharan Africa, which was increasing from 1950 to 1990,

began to decline after 1985 largely as a result of HIV/AIDS mortality. The reduction in life

expectancy caused by HIV/AIDS was estimated to be 7 years for 2005.


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Impacts on environment, human health, and welfare:

Population is growing rapidly, far outpacing the ability of our planet to support it, given current

practices. Overpopulation is associated with negative environmental and economic outcomes

ranging from the impacts of over-farming, deforestation, and water pollution to eutrophication

and global warming.

Environment means our surroundings in which all the things, living or non living, which

includes atmosphere (air), hydrosphere (water), lithosphere (solid earth), biosphere (all living

organisms), and geosphere (rocks and regoliths). Numerous factors affect our environment

which includes anthropogenic activities such as urbanization, industrialization, deforestation,

overpopulation, and use of fossil fuels. Natural disasters such as earthquakes, volcanoes,

cyclones, landslide and floods can also negatively affect the environment.

Air pollution, poor management of waste, growing water scarcity, falling groundwater tables,

water pollution, preservation and quality of forests, biodiversity loss, and land/soil degradation

are some of the major environmental issues India faces today. Its effects are felt on the natural

environment also.

1. Generation of Waste:

Due to his destructive activities, man has dumped more and more waste in environment. As the

man-made waste is not transformed, it causes degradation and the capacity of environment to

absorb more waste is reduced. Further, waste leads to air and water pollution.

2. Threat to Biodiversity:

Due to his destructive activities, man has extracted more and more minerals from the earth.

Animals have been hunted and plants have disappeared. There has been loss of biodiversity.

These have led to ecological imbalance.

3. Strain on Forests:

Man has established new housing colonies. National highways and hydropower projects have

been built and forests have been wiped out. These destructive activities have increased and led

to ecological imbalance.

4. Climatic Change:

Climatic changes are irregular due to green house gases. The thin skin of air that surrounds the

planet is being affected by human activities as never before. Urban people are still being

exposed to unaccepted levels of toxic pollutants. Further, forests are still being degraded by

acid deposition generated by faraway industries, and greenhouse gases continue to accumulate

in the atmosphere.

5. Productivity:

Environmental degradation not only harms health but also reduces economic productivity.

Dirty water, inadequate sanitation, air pollution and land degradation cause serious diseases on

an enormous scale in developing countries like India.


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6. Urbanization:

Rapid growth of population has led to urbanization which has adversely affected environment.

Due to population pressure, natural resources in the cities are depleted at a fast rate due to

population pressure.

7. Land Degradation:

Intensive farming and excessive use of fertilizers and pesticides have led to over-exploitation

of land and water resources. These have led to land degradation in the form of soil erosion,

water logging and salination.

8.Industrialisation:

Underdeveloped countries are following the policy of heavy industrialization which is causing

environmental degradation. The establishment of such industries as fertilizers, iron and steel,

chemicals and refineries have led to land, air and water pollution.

Welfare Programmers:

Women constitute 48 per cent of the total population of the country. They suffer many

disadvantages as compared to men in literary rates, labour participation rates and earnings. The

development of women has been receiving attention of the Government of India from the First

Plan. But it was treated as a subject of ‘welfare’ and clubbed together with the welfare of the

disadvantaged groups like destitute, disabled, aged, etc. In 1953, the Central Social Welfare

Board was set up which acts as an Apex Body at the Centre to promote voluntary action at

various levels, especially at the grassroots, to take up welfare-related activities for women and

children.

The Directive Principles of State Policy, enshrined in Part IV of the Indian Constitution reflects

that India is a welfare state. The Ministry of Women and Child Development, a branch of the

Government of India is an Women and Child Welfare and Coordination of activities of other

Ministries and Organization in connection with this subject. Offers support to develop and

stabilize Self Help Groups (SHGs) and to conduct awareness programmes among rural and

urban women.

Government of India launched so many welfare programmes for the holistic development of

the country. Some are Antyodaya Anna Yojna, National Gramin Awaas Mission (formerly

Indira Awas Yojna), Bharat Nirman, etc. all these programmes are launched to alleviate the

poverty and generate employment so that economy can grow rapidly in this competitive world.

Women Welfare Programmers in India:

1. The Swarnajayanti Gram Swarojgar Yojana (SGSY)

2. The Jawahar Gram Samridhi Yojana (JGSY)

3. The Indira Awas Yojana (IAY):

4. The National Social Assistance Programme (NSAP)

5. Under the Accelerated Rural Water Supply Programme (ARWSP)

6. Rashtriya Mahilakosh (RMK)

7. Development of women and children in Rural Areas (DWCRA):

8. Child Development Services Scheme (CDS)

9. Welfare of Street Children


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Carbon Footprint:

“The amount of carbon dioxide released into the atmosphere as a results of the activities of a

particulate individual, organizational of community”.

A carbon footprint is the amount of greenhouse gases—primarily carbon dioxide—released

into the atmosphere by a particular human activity. A carbon footprint can be a broad measure

or be applied to the actions of an individual, a family, an event, an organization, or even an

entire nation.

Causes of Carbon Footprint:

Today, the term “carbon footprint” is often used as shorthand for the amount of carbon (usually

in tonnes) being emitted by an activity or organization.The carbon footprint is also an

important component of the Ecological Footprint, since it is one competing demand for

biologically productive space. Carbon emissions from burning fossil fuel accumulate in the

atmosphere if there is not enough bio-capacity dedicated to absorb these emissions. Therefore,

when the carbon footprint is reported within the context of the total Ecological Footprint, the

tonnes of carbon dioxide emissions are expressed as the amount of productive land area

required to sequester those carbon dioxide emissions. This tells us how much bio-capacity is

necessary to neutralize the emissions from burning fossil fuels.

Greenhouse gases, including the carbon-containing gases carbon dioxide and methane, can be

emitted through the burning of fossil fuels, land clearance and the production and consumption

of food, manufactured goods, materials, wood, roads, buildings, transportation and other

services.

Coal power plants, rice paddies and cattle are major sources of emissions, which continue to

rise steeply, although per-capita emissions remain well below the global average. India is also

very vulnerable to climate change, notably due to the melting of the Himalayan glaciers and

changes to the monsoon.

Reduce Your Carbon Footprint from Driving:

All vehicles have an estimated miles-per-gallon rating. Electric cars emit no CO2 if they're

charged with clean electricity. Driving style Speeding and unnecessary acceleration reduce

mileage by up to 33%, waste gas and money, and increase your carbon footprint.

Instant Ways to Reduce Your Carbon Footprint:

1. Stop Eating (or Eat Less)

2. Meat. The single most effective action you can take to combat

3. Climate Change is to stop eating meat.

4. Unplug Your Devices.

5. Drive Less.

6. Don't Buy “Fast Fashion”

7. Plant a Garden.

8. Eat Local (and Organic) .

9. Line-Dry Your Clothes

Reducing Greenhouse Gas Emissions Could Prevent Premature Deaths. Greenhouse gases such

as carbon dioxide trap heat, helping warm the globe. The surge in carbon dioxide levels due to

https://www.footprintnetwork.org/2017/11/09/ecological-footprint-climate-change/


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human activity since the Industrial Revolution is now causing an overall warming of the planet

that is having impacts around the globe

Carbon credit

“A permit which allows a country or organization to produce a certain amount of carbon

emissions and which can be traded if the full allowance is not used.“

“Carbon credit is a generic term for any tradable certificate or permit representing the right to

emit one tonne of carbon dioxide or the equivalent amount of a different greenhouse gas.”

A carbon credit is a tradable permit or certificate that provides the holder of the credit the right

to emit one ton of carbon dioxide or an equivalent of another greenhouse gas. The main goal

for the creation of carbon credits is the reduction of emissions of carbon dioxide and other

greenhouse gases from industrial activities to reduce the effects of global warming. Carbon

credits are market mechanisms of the minimization of greenhouse gases emission.

Governments or some types of regulatory authorities set the caps on greenhouse gas emissions.

For some companies, the immediate reduction of the emission is not economically viable.

Therefore, they can purchase additional carbon credits to comply with the emission cap from

companies that can reduce the emissions immediately. Companies that achieve the carbon

offsets (reducing the emissions of greenhouse gases) are usually rewarded with additional

carbon credits. The sale of the credits’ surplus may be used to subsidize future projects for the

reduction of the emissions.

The introduction of carbon credit was ratified in the Kyoto Protocol. The Paris Agreement

validates the application of carbon credits to reduce emissions of the greenhouse gases and sets

the provisions for the further facilitation of the carbon credits markets.

Types of Carbon Credits:

There are two types of the carbon credits:

Voluntary emissions reduction (VER):

A carbon offset that is exchanged in the over-the-counter or voluntary market for credits.

Certified emissions reduction (CER):

Emission units (or Carbon credits) created through a regulatory framework with the purpose of

offsetting a project’s emission.

The main difference between the two is that there is a third party certifying body that regulates

the CER as opposed to the VER.

Trading of Carbon Credits:

Carbon credits can be traded on both private and public markets. Current rules of trading allow

the international transfer of carbon credits.The prices of carbon credits are primarily driven by

the levels of supply and demand in the markets. Due to the differences in the supply and

demand in different countries, the prices of the carbon credits fluctuate. Although carbon

credits are beneficial to the society, it is not easy for an average investor to start using them as

investment vehicles. The certified emissions reductions (CERs) are the only product that can

be used as investments in carbon credits. However, CERs are sold by special carbon funds

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established by large financial institutions. The carbon funds set up the minimum investment

amounts of millions of dollars, which provide small investors with the opportunity to enter the

market.

Resettlement and Rehabilitation:

Development projects that displace people involuntarily generally give rise to severe

economic, social, and environmental problems: production systems are dismantled; productive

assets and income sources are lost; people are relocated to environments where their productive

skills may be less applicable and the competition for resources greater; community structures

and social networks are weakened; kin groups are dispersed; and cultural identity, traditional

authority, and the potential for mutual help are diminished.

Due to Development Projects:

1. Dams and reservoirs

2. Industrial plants

3. Irrigation, drainage

4. Land clearance and leveling;

5. Mineral development

6. Port and harbor development

7. Reclamation and new land development

8. Resettlement and all projects with potentially major impacts on people;

9. River basin development

10. Thermal and hydropower development

11. Manufacture, transportation, and use of pesticides or other hazardous and/or toxic

materials.

Due to Development Projects:

1. Earthquake

2. Foods and Droughts

3. Landslides

4. Volcanic

5. Eruptions

6. Avalanches.

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Due to conservation initiatives:

1. National park

2. Sanctuary

3. Forest reserves

4. Biospere reserve


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Environmental movements:

Environmental movement is a type of “social movement that involves an array of individuals,

groups and coalitions that perceive a common interest in environmental protection and act to

bring about changes in environmental policies and practices. (Tong, Yanki 2005).

The main environmental movements are Chipko Andolan, Save the Bhagirati and Stop Tehri

project committee in Uttar Pradesh, Save the Narmada Movement (Narmada Bachao Andolan)

in Madhya Pradesh and Gujarat, youth organizations and tribal people in the Gandhamardan

Hills whose survival is directly threatened.

Chipko movement:

The Chipko movement or Chipko Andolan, was a forest conservation movement in India. It

began in 1970s in Uttarakhand, then a part of Uttar Pradesh went on to become a rallying point

for many future environmental movements all over the world.

In the 1970s, an organized resistance to the destruction of forests spread throughout India and

came to be known as the Chipko movement. The name of the movement comes from the word

'embrace', as the villagers hugged the trees, and prevented the contractors' from felling

them.Not many people know that over the last few centuries many communities in India have

helped save nature. One such is the Bishnoi community of Rajasthan. The original ’Chipko

movement’ was started around 260 years back in the early part of the 18th century in Rajasthan

by this community. A large group of them from 84 villages led by a lady called Amrita Devi

laid down their lives in an effort to protect the trees from being felled on the orders of

the Maharaja (King) of Jodhpur. After this incident, the maharaja gave a strong royal decree

preventing the cutting of trees in all Bishnoi villages.

In the 20th century, it began in the hills where the forests are the main source of livelihood,

since agricultural activities cannot be carried out easily. The Chipko movement of 1973 was

one of the most famous among these. The first Chipko action took place spontaneously in April

1973 in the village of Mandal in the upper Alakananda valley and over the next five years

spread to many districts of the Himalayas in Uttar Pradesh. It was sparked off by the

government's decision to allot a plot of forest area in the Alaknanda valley to a sports goods

company. This angered the villagers because their similar demand to use wood for making

agricultural tools had been earlier denied. With encouragement from a local NGO (non-

governmental organization), DGSS (Dasoli Gram Swarajya Sangh), the women of the area,

under the leadership of an activist, Chandi Prasad Bhatt, went into the forest and formed a

circle around the trees preventing the men from cutting them down.

A few months later in 1974, the government announced the auction of 2,500 trees near Reni

village in Uttarakhand, overlooking the Alaknanda river. The villagers came together to protest

the actions of the government by hugging the trees. On March 24, 1974, the day the

lumbermen were to cut the trees in Reni, a local girl rushed to inform Gaura Devi, the head of

the village Mahila Mangal Dal, at Reni village. Gaura Devi led 27 of the village women to the

site and confronted the loggers. Confrontation happened and talking between the two groups

failed. The loggers started to shout and abuse the women, threatening them with guns. The

women, in a peaceful protest, resorted to hugging the trees to stop them from being felled. The

women kept an all-night vigil guarding the tress from the cutters until a few of them, unable to

do anything, left the village.

The success achieved by this protest led to similar protests in other parts of the country. From

their origins as a spontaneous protest against logging abuses in Uttar Pradesh in the Himalayas,


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supporters of the Chipko movement, mainly village women, have successfully banned the

felling of trees in a number of regions and influenced natural resource policy in India. Dhoom

Singh Negi, Bachni Devi and many other village women, were the first to save trees by

hugging them. They coined the slogan: 'What do the forests bear? Soil, water and pure air'. The

success of the Chipko movement in the hills saved thousands of trees from being felled.

Some other persons have also been involved in this movement and have given it proper

direction. Mr Sunderlal Bahuguna, a Gandhian activist and philosopher, whose appeal to Mrs

Indira Gandhi, the then Prime Minister of India, resulted in the green-felling ban. Mr Bahuguna

coined the Chipko slogan: 'ecology is permanent economy'. Mr Chandi Prasad Bhatt, is another

leader of the Chipko movement. He encouraged the development of local industries based on

the conservation and sustainable use of forest wealth for local benefit. Mr Ghanasyam Raturi,

the Chipko poet, whose songs echo throughout the Himalayas of Uttar Pradesh, wrote a poem

describing the method of embracing the trees to save them from felling:

he Chipko protests in Uttar Pradesh achieved a major victory in 1980 with a 15-year ban on

green felling in the Himalayan forests of that state by the order of Mrs Indira Gandhi, the then

Prime Minister of India. Since then, the movement has spread to many states in the country. In

addition to the 15-year ban in Uttar Pradesh, the movement has stopped felling in the Western

Ghats and the Vindhyas and has generated pressure for a natural resource policy that is more

sensitive to people's needs and ecological requirements.

The Appiko Movement:

The Appiko Movement is trying to save the Western Ghats by spreading its roots all over

southern India. The movement's objectives can be classified into three major areas. First,

the Appiko Movement is struggling to save the remaining tropical forests in the Western Ghats.

The Appiko Movement, a movement similar to the Chipko Movement, was launched in

September 1983 by the representatives of a Yuvak Mandali to save the Western Ghats in

Southwest India. It was observed by the representatives of the Yuvak Mandali that in areas,

which were easily accessible, there was an excessive concentration of trees reserved for felling,

and there was also excessive damage to other trees during such course of felling.

In a one-hectare plot sampled, it was found that 11 trees had been marked for cutting, out of

which 8 were fallen. In the process of felling these eight trees, as many as five trees had been

damaged. This rapacious destruction of forest resources was undermining the ecological

survival of local communities, who finally stopped felling, through non-violent direct action, as

seen in the case of Chipko. The objective of the Appiko Movement is three-fold—to protect

the existing forest cover, to regenerate trees in denuded lands and, last but not least, to utilize

forest wealth with due consideration to conservation.

Silent Valley Movment:

Those were times when any movement, be it environment conservation, the extreme Left,

women’s empowerment etc., all were in their infancy and had the heat and fervour and

dynamism," said K. Ajitha, former Naxalite who shook the citadels of power in the 1970s and

now leads a women’s movement known as Anweshi. “But as the days passed, communalism

and corruption, which was then confined to the leadership, started getting down to the

grassroots level and that explains the lack of any coordinated effort to fight for a socio-politico-

economic cause, though movements are still active sparingly and only in pockets."


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While the Kerala State Electricity Board first proposed a dam across the Kunthipuzha river as

far back as 1958, the first trees began to be felled in 1973. Over the next few years, there were

sporadic protests over the plan

1970: the Kerala State Electricity Board (KSEB) proposes a hydroelectric dam across the

Kunthipuzha River that runs through Silent Valley, that will submerge 8.3 sq km of untouched

moist evergreen forest.

Arguments it makes for the Silent Valley Hydroelectric Project (SVPH):

1. It will generate electricity for the state of Kerala with the installation of four units of 60

MW each. (The KSEB avers that the state’s electricity requirements will not be met

without this additional power).

2. Irrigate an additional 100 sq km in the Mallapuram and Palghat districts.

3. Provide employment to several thousand people during the construction phase and

boost the economy of the state.

1971 – 72: Steven Green, a scientist from the New York Zoological Society, conducts studies

on primates, especially the lion-tailed macaque in Silent Valley. Green expresses concerns

about the possible threats to the rare macaque from the project. Around the same time,

herpetologist Rom Whitaker explores Silent Valley to study the snakes of the region. He writes

a letter to the Bombay Natural History Society about the need to conserve the Valley. Reports

like these alert other naturalists.

February 1973: The Planning Commission approves the project at a cost of about Rs 25

crores. However, due to lack of sufficient funds, implementation is delayed.

Protests begin to mount against the project.

October 1976: National Committee on Environment Planning and Coordination (NCEPC) sets

up a task force, chaired by Zafar Futehally, to study the ecological problems that could be

precipitated by the project. Work on the project is suspended pending the task force’s impact

analysis. Task Force recommends that project be scrapped. However it provides a loophole that

stipulates that, if abandoning the project is not possible, a series of safeguards should be

implemented. Unsurprisingly, the Kerala government opts to proceed with the project by

promising to implement all safeguards. State argues that the area submerged by the dam is only

1022 hectares, of which 150 ha is grasslands. Also argues that only 10 percent of the

ecosystem will be damaged, while ecological safeguards will protect the rest.

However, several NGOs strongly oppose the project and urge the government to abandon it.

Conservationists argue that:

The entire lower valley will be submerged by the dam, destroying its biodiversity.

The 10 percent loss projected by the government will actually be far worse.

The workforce brought in for the construction of the project will reside in the area for

several years and the destruction they cause – illegal wood felling, cattle grazing,

poaching, encroaching – will destroy the Valley.

1977: Sathish Chandran Nair visits Silent Valley. With missionary zeal he starts a movement to

create awareness in academic circles through talks and slide shows. V.S. Vijayan of the Kerala

Forest Research Institute does a study on the impact of hydroelectric projects on the

environment, and writes to the authorities not to begin the project till his report is submitted.

He is admonished and his report is suppressed.


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The message of the conservationists is taken to villages and cities all over Kerala. S

Prabhakaran Nair tours the villages of north Malabar; Prof. John Jacob trains young nature

lovers. Soon Nature Clubs spring up all over the state.

Bishnois of Rajasthan

In the heart of the barren Thar Desert lives a religious sect of Bishnois, who with their

compassion and faith have created a sanctuary like destination where beasts, birds, and humans

live in awe-inspiring harmony. When it comes to preservation of flora and fauna, no devotion

matches that of the Bishnois’ community. Bishnois have shown it time and again how

dedicated they are in following the conservative teachings of their progenitor, which, by the

way, are quite simplistic and contemporarily ecologists

.There are only 29 tenets that govern the lifestyle of this religious sect. These twenty-nine

principles all boil down to the condemnation of the universal sins like lying, lust, anger, greed,

and intoxication, with one noteworthy amendment of compassion towards all living beings,

including animals, and even green trees. Their compassion is outstanding, considering that

despite living in the rural areas of a state that is predominated by barren desert, they do not

consume meat. In fact, they try to build shelters for male cattle to save them from being

slaughtered by other people. Furthermore, when it comes to compassion, Bishnois know no

limit and encompass even trees and shrubs with their kindred spirit. Despite the lack of fuel

resources, they do not cut green trees, even modestly, and survive only on the dried broken

branches of dead trees and dried cow dung cakes.

Such are the benevolent teachings of the serene people of Bishnoi sect that has created a

harmonious habitat in the middle of the Thar Desert. Many people seeing these easy-going

people in their natural habitude may consider them too placid for real action. Some may even

attribute their compassion to indolence. However, nothing could be farther than the truth than

such speculations are. Bishnois are equally passionate than their counterparts from other

religious faiths. There are several incidences where many Bishnois have sacrificed their lives

simply to save that of animals and even trees. In fact, the first ever recorded environmental

revolution the Chipko movement of 1973, was inspired by a similar but less fortunate act of

Bishnois conducted back in the early 18th century. The act was initiated by an illustrious

Bishnoi woman Amrita Devi, when the royal officials ordered by the then Maharaja of

Jodhpur, went to her native village Khejarli, to cut down the green Khejarli trees for the

collection of timber. She, along with other 84 villagers hugged the trees to their bosom to

protect them from being hacked.

Unfortunately, the officials thought it was a bluff and in their haste cut many villagers who

were embracing the trees, and once the bloodshed started it continued till the King himself

came to stop the act. In that fated movement, 363 Bishnois had died to protect their sacred trees

and faith. However, it was that very movement that had brought Bishnois in the consideration

of administration which then passed a royal decree that restricted hunting and wood-cutting

activities in the areas populated with Bishnoi community.

However, as it happens no rule can prevent illicit minds. There have been many acts of

illegitimate hunting and tree felling since then, and in order to prevent such acts from

happening Bishnois still, have to be vigilant. As a matter of fact, some Bishnois had even

earned untimely demise in such unlawful activities.


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Narmada Bachao Andolan:

Narmada Bachao Andolan is an Indian social movement spearheaded by native tribals,

farmers, environmentalists and human rights activists against a number of large dam projects

across river Narmada, which flows through the states of Gujarat, Madhya Pradesh and

Maharashtra.

The Narmada projects are the epitome of unsustainable development. Two of the largest

proposed dams, Sardar Sarovar and Narmada Sagar, have been under construction since 1961.

According to Narmada Bachao Andolan, the dams force the displacement of about a million

people and affect many more, largely poor peasants and tribals. They also cause immense

ecological damage through the inundation of forests, including prime habitats of rare species.

Resettlement and compensation have been totally inadequate and there is not the remotest

prospect that the displaced people, the ‘oustees’, will be adequately resettled, nor that the

ecological damage can be compensated for. There are also real doubts, borne out by the

experience of large dams elsewhere in India, that the dams will yield their projected benefits of

hydropower, irrigation and drinking water. The project is set fair to become another human and

ecological ‘development tragedy’.

The Save the Narmada Movement (Narmada Bachao Andolan, NBA) is the people’s

movement that has mobilized itself against this development since the mid- and late-1980s. It

has succeeded in generating a debate across the sub-continent which has encapsulated the

conflict between two opposing styles of development: one massively destructive of people and

the environment in the quest for large-scale industrialization; the other consisting of replicable

small-scale decentralized, democratic and ecologically sustainable options and activities

harmoniously integrated with both local communities and nature.

In place of the dams, NBA calls for an energy and water strategy, based on improving dry

farming technology, watershed development, small dams, lift schemes for irrigation and

drinking water, and improved efficiency and utilisation of existing dams. Narmada Bachao

Andolan was initiated by Medha Patkar along with other colleagues. Medha Patkar is a

graduate in social work, who moved to live among the tribals of the Narmada Valley in the

mid-1980s and alerted them to the fate that awaited them with the dams. Having founded NBA,

she remains one of its main catalysts, strategists and mobilisers. During the Narmada struggle,

Patkar has faced repression and has been arrested several times, She also undertook many

Satyagrahas (pledge for truth) and long fasts. In a confrontation between NBA supporters and

pro-dam forces in 1991, her 21-day fast brought her close to death.

Baba Amte, (1914-2008), was one of India’s most respected social and moral leaders. Most of

his life he devoted to the care and rehabilitation of leprosy patients. His community of a few

thousand patients at Anandwan has done much to dispel prejudice against the victims of

leprosy. In 1990 he left Anandwan with the words: “I am leaving to live along the Narmada.

Narmada will linger on the lips of the nation as a symbol of all struggles against social

injustice.”

The decade-long struggle in the Narmada valley has resulted in suspension of the work on the

Sardar Sarovar dam project through the movement as well as the Supreme Court’s

intervention. NBA questioned and compelled the World Bank that supported the dam with a

US$ 450 million loan to review the Sardar Sarovar project. NBA has also exposed fraud in the

environment compliance reports and massive corruption in the rehabilitation leading to a

judicial inquiry. Even if the wall is complete (122 m high in 2009), the further erection of 17 m


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high radial gates was not permitted, due to non-compliance on rehabilitation and environmental

measures. There are more than 200,000 people in the submergence area of this single dam with

the best of agriculture and horticulture and all community life going on with temples, mosques,

trees, schools, dispensaries, Government buildings etc.

NBA has also spread to other large dams in the valley, such as Indira Sagar, Maheshwar and

Omkareshwar. For two of these dams, the High Court of Jabalpur stopped the filling of the

reservoir until land based rehabilitation is done. The issues of land for the displaced, the

rehabilitation policy at a national level and development planning without displacement have

become national issues with NBA interventions, influencing policy making and mass

movements. NBA has been effective in its multiple strategy at the executive, legislative and

judicial level, campaigning against the destruction and displacement caused by large dams and

for the rights of the affected people – farmers, laborers, fishermen and others.

National Green Tribunal (NGT):

Government of India has formed National Green Tribunal (NGT) during the year 2010. NGT is

a 'quasi-judicial' body exclusively deals with the environment related civil litigations. Before

NGT has evolved, there were two previous efforts to establish green courts in India. These

were National Environment Tribunal Act, of 1995 (NETA) and National Environment

Appellate Authority Act, of 1997 (NEAA). However, the most effective environment court in

the form of NGT has come into reality in 2010. After its establishment, NGT has settled many

environmental issues and has got over whelm response from different corners. This study

conducted an empirical analysis of NGT judgments since its inception in October 18, 2010 to

December 2013. It analyzes the Impact of NGT, the locations of conflicts. Special emphasis is

given to the Coastal Zone management-related conflicts settled in NGT. Although there many

limitations in NGT act and its procedures, it can be viewed as a positive step towards the

environmental justice in India.

The stated objective of the Central Government was to provide a specialized forum for

effective and speedy disposal of cases pertaining to environment protection, conservation of

forests and for seeking compensation for damages caused to people or property due to violation

of environmental laws or conditions specified while granting permissions.

Structure of National Green Tribunal (NGT):

Following the enactment of the said law, the Principal Bench of the NGT has been established

in the National Capital – New Delhi, with regional benches in Pune (Western Zone Bench),

Bhopal (Central Zone Bench), Chennai (Southern Bench) and Kolkata (Eastern Bench). Each

Bench has a specified geographical jurisdiction covering several States in a region. There is

also a mechanism for circuit benches. For example, the Southern Zone bench, which is based

in Chennai, can decide to have sittings in other places like Bangalore or Hyderabad.

The Chairperson of the NGT is a retired Judge of the Supreme Court, Head Quartered in Delhi.

Other Judicial members are retired Judges of High Courts. Each bench of the NGT will

comprise of at least one Judicial Member and one Expert Member. Expert members should

have a professional qualification and a minimum of 15 years experience in the field of

environment/forest conservation and related subjects.


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Powers of the National Green Tribunal (NGT):

The NGT has the power to hear all civil cases relating to environmental issues and questions

that are linked to the implementation of laws listed in Schedule I of the NGT Act. These

include the following:

1. The Water (Prevention and Control of Pollution) Act, 1974;

2. The Water (Prevention and Control of Pollution) Cess Act, 1977;

3. The Forest (Conservation) Act, 1980;

4. The Air (Prevention and Control of Pollution) Act, 1981;

5. The Environment (Protection) Act, 1986;

6. The Public Liability Insurance Act, 1991;

7. The Biological Diversity Act, 2002.

This means that any violations pertaining only to these laws, or any order / decision taken by

the Government under these laws can be challenged before the NGT. Importantly, the NGT has

not been vested with powers to hear any matter relating to the Wildlife (Protection) Act, 1972,

the Indian Forest Act, 1927 and various laws enacted by States relating to forests, tree

preservation etc. Therefore, specific and substantial issues related to these laws cannot be

raised before the NGT. You will have to approach the State High Court or the Supreme Court

through a Writ Petition (PIL) or file an Original Suit before an appropriate Civil Judge of the

talk where the project that you intend to challenge is located.

Who can approach the NGT :

According to the NGT Act, an aggrieved person can file a case before the Tribunal, and could

be an individual, a company, a firm, an association of persons (like an NGO), even if not

registered or incorporated, a trustee, a local authority (like a municipal corporation), or a

government body (like the State Pollution Control Board). The person need not be directly

affected by the project or development in question, but could be any person who is interested in

protecting and preserving the environment. There is a time period within which the case has to

be brought before the Tribunal, which varies according to the type of case..

Environmental ethics:

Environmental ethics refers to the issues, principals and guidelines relating to human

interactions with their environment. Environmental ethics is a branch of ethics that studies the

relation of human beings and the environment and how ethics play a role in

this. Environmental ethics believe that humans are a part of society as well as other living

creatures, which includes plants and animals.

Function of environment:

1. A life supporting medium for the organisms

2. It provides food, air, water & other natural resources

3. Moderates the climate conditions

4. Disintegrates the waste discharges by the society

5. Healthy economy depends on health environment


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Environmental problems:

1. Deforestation

2. Population growth & urbanization

3. Pollution due to effluent and smoke

4. Water scarcity

5. Land degradation

Solutions to environmental problems:

1. Reducing the energy sources & waste production

2. Recycle and reuse of waste products

3. Soil degradation must be minimized

4. Sustainable development by conservation and resources

5. Over-exploitation of natural resources must be reduced

6. Protection of Bio-diversity

7. Reducing the population & increase the economic growth

Role of various religions and cultural practices in environmental conservation:

Almost all religions address the issue of the creation of the universe, or universes, in different

forms and with varying degrees of clarity or detail. However, all religions agree that the

creation is an act of God and should be treated as such.

Religion plays out its role in environmental conservation and protection by its beliefs and

teachings; it guides the relationship between man and nature, it offers moral framework. The

major religions; Christianity, Islam, Judaism, Buddhism and Hinduism have adopted similar

approaches or traditions that are geared towards environmental conservation. These are:

dominion: humans at the top of Creation and using natural resources as needed. Stewardship:

humans having a delegate dominion over Creation and being responsible and accountable for

their use of natural resources, empathy: nature is affected by human misbehavior and God and

worship: nature gives glory to God and nature is sacred. These approaches correlate and they

all complement each other.

Spiritual leaders at all levels are critical to the success of the global solidarity for an ethical,

moral and spiritual commitment to protect the environment and God’s creation. These leaders

can become observers, make public commitments, share the story of their commitments and

the challenges and joys of keeping them, and invite others to join them. In addition, they can

display their sustainable behaviors, serving as role models for their followers and the public.

The following is a reflection on how religions have addressed religious commitments towards

the environment.


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Hinduism:

Hinduism is a religion deeply rooted in nature. The sacred text (Vedas, Upanishads, Bhagavad

Gita, Epics) has many references of divinity related to nature, such as rivers, mountains, trees,

animals, and the earth. To protect them, Hinduism encourages environmental protection and

there are organizations who promote sustainable development and support the protection of the

environment through awareness campaigns and actions (GreenFaith, 2010).

Hinduism Connections and Reflection on Environment:

“I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the

spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material

world.” (Bhagavad Gita 13.13)

“According to the different modes of material nature - the mode of goodness, the mode of

passion and the mode of darkness - there are different living creatures, who are known as

demigods, human beings and hellish living entities. O King, even a particular mode of nature,

being mixed with the other two, is divided into three, and thus each kind of living creature is

influenced by the other modes and acquires its habits also.” (Bhagavata Purana 2.10.41)

“There is an inseparable bond between man and nature. For man, there cannot be an existence

removed from nature.” (Amma, 2011).

Baha’i Faith:

The Baha’i faith is based upon the world citizenship and it proclaims the unity of humankind.

In this order of idea, it defends the environment so that the whole humanity (including future

generation) can live happily in harmony with nature (ARC, n.d.).

Baha’i Connections and Reflection on Environment:

“Nature is God's Will and is its expression in and through the contingent world.” (Tablets of

Bahá'u'lláh, p. 142)

“By nature is meant those inherent properties and necessary relations derived from the realities

of things. And these realities of things, though in the utmost diversity, are yet intimately

connected one with the other.” (Bahá'u'lláh and 'Abdu'l-Bahá, The Bahá'í Revelation, p. 223)

Buddhism:

The notion of karma alone, being an important part of Buddha's lessons, conveys the values of

conservation and responsibility for the future. It is said that the morality of our actions in the

present will shape our character for the future, an idea close of sustainable development.

Buddhist Connections and Reflection on Environment:

“As a bee – without harming the blossom, its color, its fragrance – takes its nectar and flies

away: so should the sage go through a village.”(Dhammapada IV, Pupphavagga: Blossoms, 49)


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“Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills

himself with good.” (Dhammapada IX, Papavagga: Evil, 122)

“Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also

saw nature as inexhaustibly sustainable, which we now know is the case only if we care for it.”

(Dalai Lama, 1990a)

Christianity:

There are approximately hundred verses in the bible that talk about protection of the

environment. Christians therefore have environmental responsibility and encourage behavioral

change for the good of the future (OpenBible.info., n.d).

Christian Connections and Reflection on Environment:

“Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be

made for the land on which blood has been shed, except by the blood of the one who shed it.”

(Verse 35:33)

“When they had all had enough to eat, he said to his disciples, ‘Gather the pieces that are left

over. Let nothing be wasted.” (John 6:12)

“The urgent challenge to protect our common home includes a concern to bring the whole

human family together to seek a sustainable and integral development, for we know that things

can change. The Creator does not abandon us; he never forsakes his loving plan or repents of

having created us. Humanity still has the ability to work together in building our common

home.” (Pope Francis, 2015)

Confucianism:

For more than 2500 years, Confucianism influenced culture, society, economy and politics of

China mainly, but also Japan, Korea and Vietnam. Some sociologists called Confucianism as a

civil religion or diffused religion (Center for Global Education, 2018). Also, Confucianism was

part of the Chinese social fabric and way of life. To Confucians, everyday life was the arena of

religion. In the Analects of Confucius there is a very little about relation of and nature, but

some principles followed in Confucianism humanism are related in nature protection and

ecology.

Confucian Connections and Reflection on Environment:

“… sustainable harmonious relationship between the human species and nature is not merely

an abstract ideal, but a concrete guide for practical living.” (International Confucian Ecological

Alliance, 2015).


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Islam:

Hundreds of Qur’an verses support the protection of the environment. Many some Islamic

organizations promote the relation between Islam and sustainability. Islam also approaches

environment from a stewardship perspective. The earth is God’s creation, and as humans, we

have been entrusted to preserve it as we found. The responsibility of humanity is to protect and

ensure the unity (Tawheed) of the God’s creation. Moreover, Islam prohibits the excessive

consumption of resources the planet provides to the humanity (Qur’an 7:31, 6:141, 17:26-27,

40:34). In fact, Qur’an mentions wasteful consumption (Isrāf) as the thirty-second greatest sin.

In 2015, the Islamic Climate Change Symposium adopted the Islamic Declaration on Global

Climate Change.

Muslim Connections and Reflection on Environment:

“Devote thyself single-mindedly to the Faith, and thus follow the nature designed by Allah,

the nature according to which He has fashioned mankind. There is no altering the creation of

Allah.” (Qur’an 30:30)

“Do not strut arrogantly on the earth. You will never split the earth apart nor will you ever rival

the mountains’ stature” (Qur’an 17: 37).

Jainism:

Originated from India, the main teaching from Jainism is Ahimsa, the non-violence, in all parts

of life. Verbally, physically and mentally, Jainism doctrines focus on a peaceful and

disciplined life. Kindness to animals, vegetarianism and self-restraint with the avoidance of

waste are parts of Jains life. In addition, in 1990, The Jain Declaration on Nature was written to

mark the entry of the Jain faith into the WWF Network on Conservation and Religion (The

Jain Declaration on Nature, 1990).

Jainism Connections and Reflection on Environment:

"Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living

being." (Mahavira)

“As a highly evolved form of life, human beings have a great moral responsibility in their

mutual dealings and in their relationship with the rest of the universe. It is this conception of

life and its eternal coherence, in which human beings have an inescapable ethical

responsibility, that made the Jain tradition a cradle for the creed of environmental protection

and harmony.” (The Jain Declaration on Nature, 1990).

Judaism:

In tradition, the land and environment are properties of God, and it is the duty of humankind to

take care of it. The book of genesis, as an example, proposes that the garden in Eden was

initially the chosen territory chosen by God for human to live.

Jewish Connections and Reflection on Environment:

“And God said: 'Behold, I have given you every herb yielding seed, which is upon the face of

all the earth, and every tree, in which is the fruit of a tree yielding seed--to you it shall be for

food.” (Gen 1:29)


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“The Earth is the Lord's and the fullness thereof” (Psalm 24)

“[…] the Earth is Mine, you are My tenants” (Leviticus 25:23)

Shinto:

Shinto is a religion based on Kamis, spirits corresponding to natural entities: wind, rocks,

water, etc. It makes the faithful very close to nature to preserve the relation of each person with

the spirits. These relations encourage preservation of the environment (Japan Experience,

2017). Related to the kami, it is expected that Shinto followers are in harmonic existence and

in peaceful coexistence with both nature and other human beings (PATHEOS, n.d. [a]). In

tradition, Shinto is already deeply committed with environment because forests are sacred.

Shinto Connections and Reflection on Environment:

“I will give over to my child the rice-ears of the sacred garden, of which I partake in the Plain

of High Heaven.” (Nihongi II.23)

“The plan is for Religious Forests to be managed in ways which are religiously compatible,

environmentally appropriate, socially beneficial and economically viable.” (Jinja Honcho,

2009)

Sikhism:

Sikhism is a native Indian religion appeared in the late 15th century founded by the first guru,

Guru Nanak Dev Ji. The sacred text is written by the foundational scripture Guru Granth Sahib

where there are several teachings on environment. The Sikh holy site is managed by Shiromani

Gurdwara Parbandhak Committee (S.G.P.C.), and this organization makes decisions for the

global Sikh community, especially on environment.

Sikh Connections and Reflection on Environment:

“You, Yourself created the Universe, and You are pleased…You, Yourself the bumblebee,

flower, fruit and the tree.” (Guru Granth Sahib, Maru Sohele,page 1020)

“You, Yourself the water, desert, ocean and the pond. You, Yourself are the big fish, tortoise

and the Cause of causes.” (Guru Granth Sahib, Maru Sohele, page 1020)

Environmental communication and public awareness:

Mass media is a medium often used for information dissemination to the public. It is also seen

as a tool in shaping public perception towards issues or organization. Public awareness of

the environment is the ability to understand the surrounding world, including understandings to

all the changes occurring in the environment, understanding of cause- and-effect relationships

between the quality of the environment and human behavior, and a sense of responsibility of

preserving them.

Environmental education has an effective role in creating healthy awareness and preparing

suitable environment for the development and maintenance of human minds. Environmental

education prepares the individual to become able to balance between his vital needs and the

natural environment that provides spiritual, aesthetical and ethical sources for many

communities. Environmental education includes both formal and informal education and

training that increase human capacity and capability to participate in environmental


19

management and in solving environmental crisis and challenges. This could be achieved by

increasing awareness and effectively changing the individual outlook on the environment. We

need awareness in our behavior; we need ethical values for protecting and conserving the

environment and improving the quality of human life.

Public Participation:

Public participation is citizens influencing political decision-making by taking action. This

action could be in the form of demonstrations, protest meetings, letters to the editor of

publications and to politicians, or by circulating information through leaflets, newsletters and

the media. It could also be participating in consultative meetings with local governments and

taking part in working groups developing legislation. Finally, it could be in the form of citizens

demonstrating practical examples of alternative behaviour and practises - recycling, low impact

agricultural techniques, and so on. In an environmental context, these actions are designed to

influence public policy on such issues as water and air pollution, the protection of endangered

species and the adverse effects of the exploitation of natural resources. These actions can

encourage politicians to take public opinion into account, politicizing environmental problems

and eventually leading to the passing of laws and measures that minimize the negative impacts

of development on the environment. It can also pressure industries and businesses to adopt

more environmentally friendly practices, such as minimizing vehicle exhaust and industrial

pollutants

Objectives of public awareness:

1.Create awareness among people of rural and city about ecological imbalances, local

environment, technological development and various development plants.

2.To organize meetings, group discussion on development, tree plantation programmes

exhibitions.

3.To learn to live simple and eco-friendlily manner.

Methods to create environmental awareness:

1.In schools and colleges

2.Through mass – media

3.Non – government organizations

4.Audio - Visual media

5.Voluntary organizations

6.Traditional techniques

7.Cinema

8.Newspapers

9.Arranging competitions

Compressed Natural Gas (CNG) vehicles in Delhi:

In 1998, three years after the lawyer had filed his case and as a direct result of it, the Supreme

Court published a Directive that specified the date of April 2001 as deadline to replace or

convert all busses, three-wheelers and taxis to CNG. In addition, the Directive specified that an

infrastructure of 70 CNG refueling stations had to be made available, and asked for financial

incentives for the conversion of vehicle fleets.


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In January 1998, the National Capital Region of Delhi set up a Commission to study, write and

publish a report on the air pollution problem in Delhi. CSE was a member of this Commission.

What was first The Directive or setting up the Commission.

In 1999, the Supreme Court ordered the government to impose the EUR II standard for

gasoline engines by the year 2000 for all new car sales. The Court order attacked the diesel car

promotion, and ordered sulphur levels below 30 ppm, as well as particle filters for diesel

engines. This re-opened the discussion on CNG. Cleaner diesel had now become available, and

the automotive industry and the Delhi government put forward scientific arguments against

CNG. In fact, the government and the car industry were fighting the bad image of diesel fuel.

Also at stake was the issue of equal rights between Public Transport and private cars.

Diesel had always been the fuel favored by the government. It was first subsidized, than less

taxed than gasoline. In 2000, despite the 1998 order of the Supreme Court order, the

government still allowed 6’000 new diesel busses to take up service. And by April 2001 – the

original deadline - little progress had been achieved to fulfill the 1998 Supreme Court

Directive.

The vehicle industry was against CNG, fundamentally because global mass production is

jeopardized by any local legislation. It continued lobbying in favor of abolishing the Supreme

Court order. Finally, in April 2002, the Supreme Court published a directive which imposed a

penalty on the government for wasting the court’s time, and in addition, a daily penalty of

1’000 Rupee per day (approximately 20 US$) for each diesel bus still in circulation.

One of the initiatives was to move public transport to Compressed Natural Gas, which has been

implemented in Delhi since April 2001. Delhi boasted Compressed Natural Gas in nearly 2200

buses, 25,000 three wheelers, 6000 taxis and 10,000 cars. However, more than half of

the vehicles are yet to be changed to Compressed Natural Gas.

To its credit, once the government set about preparing a comprehensive action plan by passing

the desired legislation and setting up the infrastructure necessary for such a transition, it earned

the recognition of drafting one amongst the top 12 best policies in the world, as per a study

conducted by the World Wide Fund for Nature (WWF) and E3G.

Limitations:

According to the Centre for Science and Environment, the ministry of petroleum and natural

gas (MPNG) did not organize an appropriate supply of CNG to the Delhi area, because they

did not believe that the Supreme Court’s order would be implemented. Consequently, in the

late spring and in the summer 2001 there was a shortage of CNG forcing many of the taxis and

three-wheelers to stop circulating. This influenced public opinion negatively against CNG.

While it was recognized that the introduction of ultra-low sulfur diesel (<50 P) and diesel

Particulate filters could make it possible for conventional diesels to achieve very low PM

levels; such fuels are not scheduled to be introduced in Delhi until 2010. Another problem

arose by a whisper campaign of unidentified sources that CNG would cause cancer. According

to a survey carried out by CSE, more than half of the people asked in several parts of Delhi had

heard that CNG caused cancer although the majority of the whole participants preferred CNG

and did not believe the alleged negative environmental aspect of CNG.


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Impact :

The shift to CNG initiated by the Indian Supreme Court was very difficult and took much

longer to implement than it should have due to very limited support by other government

authorities in Delhi. But at the end of the day, all diesel buses were eliminated and air quality

has improved. But Daily ambient air quality data from June 1999 to September 2003 from the

busiest crossing in Delhi do not indicate an all-round improvement in ambient quality due to

point sources of pollution which is contributing to SO2 and mobile sources are contributing to

NOx concentrations. The NOx has risen after the conversion whereas SPM and PM10 have

shown only marginal fall; CO has shown a significant decline.

Swachh Bharat Abhiyan:

To eliminate or reduce open defecation. Open defecation is one of the main causes of deaths of

thousands of children each year. Not only latrine construction, the Swachh Bharat Mission will

also make an initiative of establishing an accountable mechanism of monitoring latrine use.

“A clean India would be the best tribute India could pay to Mahatma Gandhi on his 150 birth

anniversary in 2019,” said Shri Narendra Modi as he launched the Swachh Bharat Mission at

Rajpath in New Delhi. On 2nd October 2014, Swachh Bharat Mission was launched

throughout length and breadth of the country as a national movement. The campaign aims to

achieve the vision of a ‘Clean India’ by 2nd October 2019.

The Swachh Bharat Abhiyan is the most significant cleanliness campaign by the Government

of India. Shri Narendra Modi led a cleanliness pledge at India Gate, which about thirty lakh

government employees across the country joined. He also flagged off a walkathon at Rajpath

and surprised people by joining in not just for a token few steps, but marching with the

participants for a long way. While leading the mass movement for cleanliness, the Prime

Minister exhorted people to fulfill Mahatma Gandhi’s dream of a clean and hygienic India.

Shri Narendra Modi himself initiated the cleanliness drive at Mandir Marg Police Station.

Picking up the broom to clean the dirt, making Swachh Bharat Abhiyan a mass movement

across the nation, the Prime Minister said people should neither litter, nor let others litter. He

gave the mantra of ‘Na gandagi karenge, Na karne denge.’ Shri Narendra Modi also invited

nine people to join the cleanliness drive and requested each of them to draw nine more into the

initiative.

By inviting people to participate in the drive, the Swachhta Abhiyan has turned into a National

Movement. A sense of responsibility has been evoked among the people through the Clean

India Movement. With citizens now becoming active participants in cleanliness activities

across the nation, the dream of a ‘Clean India’ once seen by Mahatma Gandhi has begun to get

a shape. The Prime Minister has helped spread the message of Swachh Bharat by urging people

through his words & action. He carried out a cleanliness drive in Varanasi as well. He wielded

a spade near River Ganga at Assi Ghat in Varanasi under the Clean India Mission. He was

joined by a large group of local people who cooperated in the Swachhta Abhiyan.

Understanding the significance of sanitation, Prime Minister, Shri Narendra Modi has

simultaneously addressed the health problems that roughly half of the Indians families have to

deal with due to lack of proper toilets in their homes.

People from different sections of the society have come forward and joined this mass

movement of cleanliness. From government officials to jawans, bollywood actors to the

sportspersons, industrialists to spiritual leaders, all have lined up for the noble work. Millions


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of people across the country have been day after day joining the cleanliness initiatives of the

government departments, NGOs and local community centres to make India clean. Organising

frequent cleanliness campaigns to spreading awareness about hygiene through plays and music

is also being widely carried out across the nation.

National Environment Awareness Campaign (NEAC):

The National Environment Awareness Campaign (NEAC) was launched in mid 1986 by the

then Ministry of Environment and Forests, Govt. of India. NEAC is an important campaign of

the Ministry of Forestry and Environment and Climate Change (MoEF & CC), Government of

India with an objective to create awareness on conservation of environment with emphasis on

biodiversity conservation. This campaign was initially organized in 1986, with the objective of

creating environmental awareness at the national level and, since then, it has become an annual

activity. In this campaign, nominal financial assistance is provided to NGOs, schools, colleges,

universities, research institutes, women and youth organizations, army units, government

departments etc. from all over the country for conducting awareness raising and action oriented

activities.

Every year the Ministry provides an indicative list of awareness activities based on the annual

theme that may be organized under NEAC include workshops, training courses, camps, yatras,

rallies, public meetings, exhibitions, competitions, demonstration projects, preparation and use

of audio-visual materials besides CD-ROM and other multi-media tools. Folk media and street

theatre can also be used as the medium of campaign.

National Green Corps (NGC) “Eco-club” programme:

National Green Core (NGC) popularly known as “a programme of Ecoclubs” is a nationwide

initiative of the Ministry of Environment & Forests, Government of India (now Ministry of

Environment, Forests and Climate Change). This programme started in the year 2001-02, and

today has a network of more than 1,20,000 schools that aims at building cadres of young

students working towards environmental conservation for more secure and sustainable world.

All the Kendriya Vidyalayas, Navodaya Vidyalayas and all other schools under CBSE and

ICSE and State Boards have formed eco-club of 50-60 students.

Objectives:

1. To impart knowledge to school children, through hands-on experience, about their

immediate environment, interactions within it and the problems therein.

2. To develop requisite skills of observation, experimentation, survey, recording, analysis

and reasoning for conserving the environment through various activities.

3. To inculcate the proper attitude towards the environment and its conservation through

community interactions.

4. To sensitize children to issues related to environment and development through field

visits and demonstrations.

5. To promote logical and independent thinking among children so that they are able to

make the right choices in a spirit of scientific inquiry.

6. To motivate and stimulate young minds by involving them in action projects related to

environmental conservation.


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Methodology:

1. The scheme is being operated through Eco-clubs of 50-60 students having interest in

environment related issues, formed in member schools.

2. Eco clubs are supervised by a Teacher In-charge, who is selected from among the

teachers of the member school on the basis of his/her interest in environment related

issues.

3. There is District Implementation and Monitoring Committee to supervise, organize

training for In-charge teachers, and monitor periodically the implementation of scheme

at the District level.

4. There is a State Steering Committee for guidance, direction and to oversee the

implementation of the scheme.

5. The State Nodal Agency coordinates the implementation of the scheme in the State and

organizes related activities like training to Master Trainers.

6. The National Steering Committee will give overall direction to the programme and

ensure linkages at all levels.

Activities for Eco -Clubs:

1. Organize seminars, debates, lectures and popular talks on environmental issues in the

school.

2. Field visits to environmentally important sites including polluted and degraded sites,

wildlife parks etc.

3. Organize rallies, marches, human chains, and street theater at public places with a view

to spread environmental awareness.

4. Action based activities like tree plantation, cleanliness drives both within and out side

the school campus.

5. Grow kitchen gardens, maintain vermi-composting pits, construct water-harvesting

structures in school, practice paper re-cycling etc.

6. Prepare inventories of polluting sources and forward it to enforcement agencies.

7. Organize awareness programmers against defecation in public places, pasting posters in

public places and to propagate personal hygiene habits like washing hands before meals

etc.

8. Maintenance of public places like parks, gardens both within and outside the school

campus.

9. Mobilize action against environmentally unsound practices like garbage disposal in

unauthorized places, unsafe disposal of hospital waste etc.

human population - shaheed bhagat singh college

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