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Please Scroll Down for Article This article was downloaded by: [Yale University] On: 31 March 2009 Access details: Access Details: [subscription number 909149949] Publisher Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Journal of Peasant Studies Publication details, including instructions for authors and subscription information: http://www.informaworld.com/smpp/title~content=t713673200 The 'new traditionalist' discourse of Indian environmentalism Subir Sinha a; Shubhra Gururani b; Brian Greenberg c a Environmental Program, University of Vermont, USA b Department of Social Anthropology, York University, Canada c Department of Anthropology, University of Chicago, USA Online Publication Date: 01 April 1997 To cite this Article Sinha, Subir, Gururani, Shubhra and Greenberg, Brian(1997)'The 'new traditionalist' discourse of Indian environmentalism',Journal of Peasant Studies,24:3,65 — 99 To link to this Article: DOI: 10.1080/03066159708438643 URL: http://dx.doi.org/10.1080/03066159708438643 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.informaworld.com/terms-and-conditions-of-access.pdf This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. The 'New Traditionalist' Discourse of Indian Environmentalism SUBIR SINHA, SHUBHRA GURURANI and BRIAN GREENBERG In this article we identify 'new traditionalism' as the discourse that dominates the historiography of the Indian environment. We challenge the new traditionalist equation of 'forests' and 'nature', their assertion that 'traditional' agriculture was ecologically balanced, and was practised by self-contained communities, and their claims that women, forest dwellers and peasants were primarily the keepers of a special conservationist ethic. We next examine the new traditionalist claim that colonialism, modernity and development were exclusively responsible for the degradation of nature in India. Finally, we examine the new traditionalist interpretations of popular politics around environmental issues, specifically the Chipko movement. We make explicit the assumptions and political implications of new traditionalism and provide an alternative reading of Indian environmental history and politics. I. INTRODUCTION: POLITICAL ECOLOGY AND THE Downloaded By: [Yale University] At: 23:41 31 March 2009 INTERPRETATION OF INDIA'S ENVIRONMENTAL CRISIS The extent of environmental change in India over the last 200 years is difficult to overstate. A growing population, expanding industrial economy, and intensive agricultural use of the countryside have combined with resource-intensive state development policies to deplete the biological and mineral resources of the country [World Resources Institute 1994, Ch.3, Subir Sinha, Environmental Program, University of Vermont, USA; Shubhra Gururani, Department of Social Anthropology, York University, Canada; Brian Greenberg, Department of Anthropology, University of Chicago, USA. The authors' names are arranged in reverse alphabetical order. The authors would like to thank Ann Gold, Ron Herring, Bill Munro, Rashmi Varma and Sue Wadley for reading and commenting on various drafts of the article. Special thanks to Tom Brass for his detailed and thought-provoking comments, which helped them sharpen their arguments. They are alone responsible for the uses they have made of their suggestions. The Journal of Peasant Studies, Vol.24, No.3, April 1997, pp.65-99 PUBLISHED BY FRANK CASS, LONDON 66 THE JOURNAL OF PEASANT STUDIES CSE, 1985]. In response to these environmental and economic transformations, there has arisen in India an oppositional environmental discourse which advocates alternative modes of economy and resource use. As a politically engaged critique, this discourse forms a central part of ongoing challenges to the project of Indian development, pointing to its ineffectiveness in the areas of social and economic justice, emphasising the unequal burden which development often imposes on women and the poor, and the links between development and the degradation of natural resources [Shiva, 1988]. It has highlighted the voice and agency of rural people, women and forest dwellers, often lost in the official discourse of development [Agarwal, 1989]. It has sought to highlight the mechanisms of colonial control over natural resources and challenged the validity of India's post-independence model of state management of resources in the name of 'scientific' economic development [Alvares, 1992; Nandy, 1988]. The vigour and commitment with v/hich this discourse has linked social equity issues to troubling environmental trends has helped to widen debate beyond conventional and narrowly economic definitions of development [Kothari and Parajuli, 1993]. While drawing a blueprint for relations between the natural environment, state and society, this oppositional discourse has also created images of Indian environmental tradition now popular worldwide. Examples of grass-roots Indian environmental activism such as Chipko, invoking images of poor peasant women hugging trees to prevent their felling, have become global icons of popular political, and, above all, 'indigenous' mobilisation and resistance to unjust and unsustainable economic development. In this article, we identify and challenge what we call the 'new traditionalist' discourse, widely accepted as the most authoritative account of ecological degradation and political ecology in India.1 We evaluate it against historical evidence of ecological change in Downloaded By: [Yale University] At: 23:41 31 March 2009 India, of gender relations of production, forest use and agricultural ecology. We examine new traditionalism as a political program for changing relations between nature, society and state. We present an alternative explanation of the ideological basis for movements such as Chipko, and of women's relationships to rural society and ecology. For reasons we will detail below, the new traditionalist project is unacceptable for its implications for social relations, for the distribution of benefits from resource use, and indeed for ecological sustainability. Indeed, its grass-roots purchase is more questionable than its acceptance within the global environmental movement and the academy. Our critique of new traditionalism also implies a political project. Much of the established 'left' in India has not taken the problem of resource degradation seriously enough, or in any case has not articulated resource use 'NEW TRADITIONALIST' DISCOURSE: INDIAN ENVIRONMENTALISM 67 alternatives to 'traditional' use or to statist policies of the last century and a half. Our assessment of new traditionalism and of Indian ecological history comes from an 'eco-socialist' project [Pepper, 1993], which includes equitable resource use, the participation of women and subordinate classes and castes in local institutions of resource use, decentralised, democratic and collective local control over state institutions for resource use, a priority for the provision of 'basic needs' to the rural and urban poor over other uses, and programs to regenerate resource stocks. We hope that this re-evaluation can inform current debates on socially just and environmentally responsible resource use in India. II. THE NEW TRADITIONALIST DISCOURSE: POLITICAL ENGAGEMENTS, ROMANTIC RETROSPECTIVES, AND THE EXPLANATION OF ENVIRONMENTAL CHANGE New traditionalism's specific critique of colonialism and 'development' is accompanied by an equally specific reading of Indian 'tradition'. Within this discourse, traditional or pre-colonial Indian society was marked by harmonious social relationships, ecologically sensitive resource use practices, and was generally far less burdened by the gender, economic and environmental exploitation which concern contemporary observers [Gadgil and Guha, 1993: Ch.4; Shiva, 1988: Chs.l and 2].2 It sees colonial rule as having imposed a pervasive and alien set of social, economic and ecological relationships on India, which post-independence economic development policies continue more or less in toto. These policies are seen as having fundamentally transformed patterns of resource use in India, and as having no basis in Indian tradition. The discourse points out that the colonial and post-independence state's support for scientific, technical and economic systems gave little attention to the preservation of indigenous Downloaded By: [Yale University] At: 23:41 31 March 2009 environmental knowledge [Gadgil and Guha, 1993: Ch.6; Agarwal and Narain, 1992]. This colonial rejection of traditional economy, society and knowledge, new traditionalists argue, disrupted India's traditional ecological and social relationships. The revalorisation of 'traditional' society and 'indigenous' knowledge in new traditionalist discourse aims to recover a socially responsible
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