| Subarna De | Interviews | Amita Basu |
AB: Your article in Environmental History Now, “Sensing landscape: from ethnographic walks to heritage making in Kodagu” documents how your many walks through Kodagu’s landscape helped you understand the dynamic ecology of this mountainous region. Research suggests that our first-person, multi-sensory experiences of a place help us forge a connection with nature, especially if these experiences occur early in life. At Transitions Research, we’ve been exploring the method of guided walks to help citizens connect with their cities’ natural and built environment and envision what future they want for their cities. Globally, city dwellers are increasingly disconnected from nature, which in turn allows environmental destruction to occur without adequate public concern or action. What advice do you have for city dwellers looking to walk their way back to nature?
SD: City dwellers can reconnect with nature through various practices, such as observing and appreciating urban wildlife (birds, insects, small mammals) while exploring walking trails in and around the city. Many cities also have designated walking paths that traverse natural landscapes, parks, gardens, or along natural and built watersheds. Complementing city walks with birdwatching, gardening, and nature photography may help build a deeper engagement with the natural environment. Environmental volunteering, such as community planting of native plants, setting up bird feeders to attract wildlife, participating in community clean-ups or conservation projects, are other measures to foster a connection with nature. Most importantly, educating oneself about local flora and fauna, ecological systems, seasonal changes, and appreciating urban nature can help us reconnect with nature in our immediate vicinity. I believe incorporating elements of nature into our living and working spaces, ensuring access to natural light, and using natural materials to advocate for sustainability should be the primary steps for urban dwellers to return to nature.
AB: I agree wholeheartedly. The benefits of natural light, for instance, range from improved alertness and productivity at the workplace, to improved mood, to long-term health benefits. There’s been a lot of research in environmental psychology in recent decades on this topic, as well as other topics exploring how aspects of our environment (e.g. light, temperature, noise, crowding) affect our physical and mental health and our social relationships.
The pace of ecological degradation across India is escalating, as is people’s alienation from nature. We are so disconnected from nature that nature deficit disorder is becoming a major threat to our mental and physical health. Research suggests that hunter-gatherers were able to identify and use thousands of species of plants, whereas I, a self-declared but city-raised nature lover, am ashamed to say that I can identify maybe thirty species of plants. And that’s on a good day! My ignorance of nature is probably typical of young urban Indians. On your walks through Kodagu, did you notice the village elders and the children relating to their local ecology differently than city-dwellers? Were there generational differences in their levels of knowledge, their place attachment, and/or their emotional responses to nature?
SD: I did observe how the passing of time and the ongoing transformation of Kodava society significantly impacted Kodagu’s generations as well the physical landscape. Until the late nineteenth century, Kodagu’s walking trails were the only effective means of communication between the Kodava forest dwellers. With the establishment of the colonial coffee plantations, roads overtook the forest trails. Today, Kodagu’s on-trail experiences include Kodava indigenous knowledge, traditional practices, and various kinds of movement practices such as walking, running, strolling, frolicking, and playing in the forests. Frolicking and roaming are types of movement practices that add to the children’s on-trail experiences, which in turn helps them to know their land, forest, and native flora and fauna.
Also, traditional Kodava rituals such as Kailpodh and Puthari require the children to search for forest produce and bring them to the elders. This helps them to know their native species and the secret places in the forests where they can be found. Older Kodavas are aware of the ongoing transformation of their landscape and make attempts to teach children the rich folklore and myths related to their native plants. The elders also focus more on protecting their forests and reviving their native biodiversity. Current studies show that while the older generation is rooted in place and considers the native biodiversity of Kodagu as their homeplace, the young adults focus more on coffee production in Kodagu and engaging in other activities that might inadvertently threaten the indigenous environment. This does not mean the younger generation is not rooted in place, but there does seem to be a more capitalist, instrumentalist approach towards the land. This perspective of commodifying Kodagu’s land and generating income from the land threatens their inherent symbiotic relationship with their native biodiversity.
AB: You document how, in Kodagu, there has been a return to indigenous methods of coffee-growing, with native species of shade tree returning to the plantations. Are similar trends occurring in agriculture and horticulture elsewhere in India? What are some other promising case studies, and what are the barriers to a wider adoption of sustainable agriculture and horticulture?
SD: India has been practising ‘sustainable’ agriculture since primordial times, long before the West introduced the term ‘sustainable’. Some case studies of sustainable agriculture that illustrate the diversity and resilience of Indigenous agricultural practices in India are:
- Apatanis of Arunachal Pradesh: The Apatani tribe in Arunachal Pradesh practices a unique form of wet rice cultivation combined with fish farming. They have developed a sophisticated irrigation channel and terrace system that maximises water use efficiency and maintains soil fertility. This integrated agro-fish system has been sustainable for centuries.
- Nutrient management in Uttarakhand’s Hills: Farmers in the hills of Uttarakhand have traditionally used green manuring and composting to maintain soil fertility. Crops like cowpea and sesbania are grown and ploughed back into the soil to enrich it with nutrients. This practice combines crop rotation and mixed cropping to sustain productivity in the hilly terrain.
- The Bishnoi community in Rajasthan: The Bishnoi community is known for its deep commitment to ecological ethics and sustainable agricultural practices. They practice rainwater harvesting and mixed cropping and protect local wildlife. Their traditional practices have ensured the conservation of both farming and ecological landscapes in the arid regions of Rajasthan.
- Zaheerabad Women Farmers in Telangana: The Deccan Development Society (DDS) works with women farmers in the Zaheerabad region of Telangana to promote biodiverse farming systems. These women practice traditional mixed cropping, seed-saving, and organic farming. Their work has improved food security and nutrition, and empowered the women of these communities.
- System of Rice Intensification (SRI) in Tamil Nadu: The SRI method involves transplanting young rice seedlings individually with wider spacing and managing water to keep the soil moist but not flooded. This technique has led to higher yields, reduced water usage, and increased resilience to pests and diseases. Farmers in Tamil Nadu and other states have successfully adopted it. This is one of many examples of how practices that promote sustainability and wise resource use also often offer economic benefits to local communities.
- Millet cultivation in Karnataka: Karnataka’s farmers have a long history of growing millets, which are drought-resistant and nutritious. Traditional millet-based farming systems involve diverse cropping patterns and minimal use of external inputs. Millet farming is also key in crop diversification, which again has benefits for both nutrition and biodiversity. Thus, efforts to revive millet cultivation address food security and nutritional challenges while preserving agricultural biodiversity.
These case studies offer valuable lessons for sustainable agriculture, biodiversity conservation, and climate adaptation. However, India is a vast country, and the challenges of implementing government policies at the grassroots level across India’s diverse ecologies and communities is a barrier to a broader movement towards sustainable agriculture.
AB: Revisiting Ooty recently after two decades, I was moved by the hillsides covered by giant eucalyptus trees. Eucalyptus is my spirit tree. The rustling of the dry, long leaves in the wind makes an unmistakable music, and the white trunks reach tall and straight for the sky like the marble columns of an impossibly tall temple. I was moved equally, though differently, by Ooty’s exposed pineroots: the sharp, shiny roots seem to be reaching through the earth like the emaciated fingers of many witches turned to stone during a midnight meeting. Imagine my surprise when an ecologist friend told me that neither eucalyptus nor pine is actually native to the Western Ghats! Apparently both were introduced by colonising Britishers wanting to feel more at home. Could you tell us of some other illusions about supposedly native trees that we’ve fallen in love with?
SD: On this note, some other non-native trees you can look up, which most Indians consider native include, cottonwood, Japanese cedar, wattle, silver oak, and she-oaks.
AB: Tell us about “natureculture.”
SD: “Natureculture” is a term introduced by feminist scholar Donna Haraway (2003) to refer to the inseparability between nature and culture. Haraway used the term to describe entangled multispecies histories. Though the term has no single definition, it mainly refers to the idea that nature and culture are inherently interwoven. The term illuminates new ways of thinking about ontology and epistemology, agency and power, the human and the nonhuman, difference and sociality. “Natureculture” emerged from the scholarly interrogation of orthodox dualisms such as nature vs. culture. A “natureculture” framework involves empirical and conceptual engagement in studying ecological and sociocultural discourses. In other words, interdisciplinary scholars from anthropology, social studies, literature, and environmental humanities use this framework to challenge the ontological divide between nature and culture, human and nonhuman and dissolve the boundaries.
AB: Fascinating. In conservation psychology we have similar concepts: for instance, “the biophilia hypothesis” states that humans and nature are meant to be one unit, and alienation of the one from the other damages both parties.
I’ve always wanted to work on the conservation of nature; I recently transitioned from academia to sustainable behaviour. Globally, numerous people want to work in conservation, but aren’t sure how to switch fields. (This is why, at Transitions Research, we’re launching Monsoon Academy, a global platform that will reskill people from all backgrounds for climate jobs.) My own academic/career plan was to study the basic science of human decision-making and then apply my knowledge in the field. But jobs at the vital intersection of climate and behaviour seem to be scarce, at least in India. I’d almost become convinced that I’d have to go back and get a degree in ecology in order to work in conservation. But the truth is, no matter what a person’s background – whether advertising or programming, behavioural science or civil engineering – there’s a place for them in conservation. What advice do you have for people with degrees in non-traditional areas (ecology, wildlife biology) who want to work in conservation?
SD: From my personal and professional experiences in India and abroad, I find climate, sustainability, and conservation jobs to be pretty interdisciplinary, and people with non-traditional degrees make a good fit. I say this because, in India, we have organisations like Econsious, Dakshin Foundation, Jovaki Agro, Nature Dots, India Climate Collaborative, WWF, and many more who recruit engineers, programmers, agriculturalists, social scientists, policy and financial analysts to work as sustainability/conservation specialists. So, to people looking to transition to a career in conservation or sustainability, I suggest keeping your hopes up, trusting your existing skillsets, and exploring the Indian climate job market.
AB: That’s excellent news! Too bad I didn’t have your guidance during my job search – I really didn’t know where to look. Live and learn!
Tell us about “environmental humanities.”
SD: Environmental humanities is an interdisciplinary field that explores the relationship between humans and the environment, integrating perspectives from the humanities, social sciences, and arts. Integrating theories and concepts from different disciplinary contexts such as ecology, environmental philosophy, environmental history, ecocriticism, human and cultural geography, ethnography, cultural anthropology, economics, public policy, and political ecology, this field examines how cultural, historical, philosophical, and ethical dimensions shape our understanding and interactions with the natural world. The field seeks to address environmental issues by considering the role of human values, beliefs, and practices in shaping environmental change and sustainability. Key topics include environmental justice, sustainability, climate change, and the cultural and ethical implications of environmental policies and practices. Interestingly, the field of environmental humanities is very diverse in approach, method, geographical focus, and subject. In addition to producing solutions to environmental problems, researchers reflect on how these problems arose and reframe them to improve environmental outcomes. In doing so, they reflect on the concepts of nature and the relationship between nature and culture, human and non human.
AB: You’ve written about pithe! I don’t have much of a sweet tooth myself, but I do like pithe with its unbeatable combination of coconut and fennel seeds.
Globally, traditional foods are making a comeback: from pantabhaat (fermented rice) featuring on the menus of five-star restaurants to the national government promoting millets, heretofore dismissed as a poor man’s grain, as a sustainable cereal. In your own research and experience, what role do traditional foods play in connecting us to our natural and cultural heritage? (Also: have you tried black rice? Fantastic food: so tasty, herby and earthy and nutty, worlds apart from flavourless white rice.)
SD: Traditional Indian cuisine relies extensively on seasonal local ingredients naturally available in specific regions. Hence, we have diverse food habits based on the topography and climate. For example, seafood and coconut are the daily diets of southern coastal areas, while wheat and dairy products are abundantly consumed in northern India. The emphasis on seasonal produce ensures that people remain aware of seasonal changes and seasonal harvests and that they primarily consume fruits, vegetables, and other crops available at that particular time and place. This practice supports local agriculture and also aligns with the natural rhythms of the immediate environment.
We are also aware of how food in India forms an essential aspect of various religious and cultural practices. Many festivals and rituals involve preparing and consuming specific foods that have symbolic meanings and are believed to honour nature and deities. For instance, Pongal in Tamil Nadu is a harvest festival where freshly harvested rice and other grains are cooked and shared. The same is true with pithe for the Bengalis, butter chicken for the Punjabis, theplas for the Gujratis, and putt for the Malayalis, to name just a few examples. We also find that communal gatherings and social cohesion in various cultures across India often include traditional foods such as black rice, red rice, brown rice, and bamboo rice. In Indian culture, though food is diverse, it is still a norm to see how traditional recipes are passed down through generations, preserving the culinary heritage and cultural identity of different regions. This continuity reinforces a sense of belonging and respect for the natural environment that sustains these traditions.
AB: You’ve written about “bioregional eating.” What traditional foods, which have become less available now, do you most miss from your childhood? I love pumpkin-leaf shaak and batter-fried pumpkin flowers, which I haven’t had in decades.
SD: The list is long, and I must say I am nostalgic! I miss palm fruit fritters, bottle gourd leaves steamed with poppy seed paste, fish poori, Bengali sweets, and many more.
AB: You’ve lived and worked in India and Europe. How do people relate to nature and culture in these two contexts? There’s some research suggesting that concern for the environment might rise as a nation becomes wealthier, and as citizens are freed from day-to-day concerns about their own survival. This relationship might also hold true at the level of individuals. On the other hand, of course, given that a majority of Indians are farmers (a very different scenario than in much of Europe), survival for India’s poor is linked to the environment. What kinds of cultural and class differences have you observed in concern about and engagement with nature?
SD: I experience nature everywhere, and in every culture, nature is inherently related to the culture of a place, be it Europe or India. For example, in India, we celebrate Holi in Spring; in Europe, it’s Easter. In India, we have Navratri, Durga Puja, and Diwali between September and November and in the West, we have Halloween, Thanksgiving, and October Fest to celebrate Fall. We relate Christmas to winter in the Northern part of the world, whether in India, London, or New York. So, I believe nature is celebrated everywhere equally. I also disagree that people’s concern for the environment is place-based or job-based. It is somewhat more personal. One need not be an environmentalist to practice sustainability, a farmer or gardener to be with nature, or even have fewer working hours to have a sense of belonging to the natural world. Instead, around the globe, I have observed hardly any class differences or cultural differences when it comes to celebrating nature, being concerned about the environment, or engaging with nature. I have experienced how people across all cultures and places celebrate nature equally. One’s relationship with nature is more subjective and personal than hierarchical. Both rich and poor equally find nature a place for well-being, go for long walks, and love swimming. To some, using local products and eating seasonal local food might be a way to practice sustainability and be with nature. The rich might buy organic vegetables from the hypermarket while the poor may grow it in their kitchen garden. Whatever the process may be, the approach towards sustainability remains non-hierarchical. Hence, I strongly believe there can be various ways to acknowledge and feel a sense of belonging to nature, stay concerned, and practice a sustainable life, irrespective of class, caste, place, and culture. After all, we all have one Earth, and let’s not stay divided in caring for her.
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Subarna De is an environmental social scientist, an environmental humanities scholar, a writer and a photographer. She explores place-based environmental and socio-cultural issues through teaching, consulting, research, writing, and creative arts. Her practice is experimental. She is a recipient of prestigious international grant awards for her research in bioregionalism and indigeneity from the US, the UK, Europe, Africa, Artic countries and India. Her works have appeared/forthcoming in anthologies, journals, and magazines including Green Letters, Plant Perspectives, Current Writing, Rigorous, and Littcrit and her photography is exhibited internationally. Through her environmental writing and photography, she documents landscapes, communities and cultures to weave stories from the perspective of ecological humanities. Follow her on X (previously, Twitter) @SubarnaDe
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Amita Basu is the Columnist and Interviews Editor of MeanPepperVine.
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