Caring Our Mother Earth: Pathways to Conservation

Issues

Green Gospel Environmental Audit

Community Green Gospel Action Plan

Re-visiting local Jhum system.

·        In most places even hill tops vegetations are clear-felled for jhum purpose due to land scarcity.

·        Traditional system of keeping unburnt logs across the jhum fields for soil conservation practices are diminishing; unburned logs collected for firewood.

·        Community based fire management practices during jhum burning has significantly weakened.

·        Community labour exchange system has altered or significantly reduced; families working on their own respective jhum field.

·        Traditionally, growing tree seedlings were not removed during weeding, which support in recolonization of jhum land; tendency now to clear everything during weeding.

·        Seed exchange system between households during planting season has reduced significantly.

·        Only about 80-85% land cleared for jhum are effectively used due non-availability of adequate crop seeds, and labour shortage for timely weeding in some cases due to sickness of a member of the household.

·        The hill tops with tree cover will not be cut for jhum to provide continuous ecosystem services that act as sources of natural re-colonizing seeds for jhum areas in the downhills, besides acting as natural habitats for pollinators and leaf litter as nutrients.

·        Maintain at least 50-60% of unburned logs across the jhum fields for soil and water conservation including to create microhabitats for recolonization of microbes and soil fauna; firewood requirement could be addressed through community conserved areas.

·        Germinating tree seedlings will not be weeded out during weeding; all weeds cleared during weeding will be used to mulch the crops.

·        All households will endeavour to clear land for jhum based on assessment of seeds availability and labour for jhum activities so that all cleared land is effectively cropped.

·        Neighbouring households will support each other during weeding and seeds exchanges.

Restoring local agrobiodiversity (food crops) and seeds system

·        Traditional jhum crop biodiversity has reduced significantly over the past years, from nearly 30-40 varieties in the past to average of 15-20 varieties in the recent years.

·        Post-harvest crops management and seeds storage have increased insect damages of seeds.

·        Traditional seeds exchange system between households that ensure cross-fertilization of seeds naturally have been weakening; some households used the seeds as distressed sale for emergency family needs.

·        In the era of climate change, the performance of certain crops such as roots and tuber crops, and millets are seen promising.

·        Blending of scientific knowledge and traditional knowledge needed for improving seeds systems among the farmers, for which training would be arranged from technical department to ensure improved seeds storage system.

·        Encourage seeds exchange among the jhum farming households.

·        Households will also undertake home gardens to grow additional crops both for human and livestock.

·        Every household will increase planting of roots and tuber crops and millets both in jhum fields and home gardens. Millets are nutritious, both for the young and elderly people; roots and tuber crops (yam and taros) are nutritious both for human and livestock, and can be stored for long.

Promoting traditional knowledge and practices of ethnobiology conservation

·        Knowledge on local ethno-biodiversity (various animal and plant varieties used for foods, medicines, dyes, construction materials, rituals, handicrafts, livelihoods aids, etc.) including agrobiodiversity (food crops grown in jhum, home gardens, and other farming systems) are significantly reducing among the younger generations; what is more alarming is their general lack of interest in such traditional knowledge, though generally concern on environmental issues of conservation.

·        Decreasing trends in genetic biodiversity of traditional crops such as maize, brinjal, yam and taro, banana, and paddy. Many of the traditional crop varieties are considered as climate-resilient and their reduction could mean potential future crisis in the food baskets of the tribal communities.

·        Introduction of hybrid varieties or high-yielding varieties are indirectly posing threats to the traditional crop varieties which are but the only sources of seeds and foods for the rural communities; rural communities cannot afford to secure the high-yielding varieties due to cost.

·        Seek support of local academic institution including local ‘eco-champions’ for documentation of traditional knowledge and ethno-biodiversity knowledge. Use the information for self-learning of the local population particularly the younger generation to bridge the knowledge gaps.

·        Seek support from State Biodiversity Board and the Biodiversity Management Committee (BMC[1]) to establish the Community Biodiversity Register. Use the Biodiversity Register to educate the people on the rich biodiversity resources including the traditional crops genetic resources of the communities.

·        Work with traditional village institutions as well as local ‘eco-champions’ and ‘custodian farmers’ to garner support for traditional crop varieties as many of these varieties are climate-resilient (Eco-champions / custodian farmers are the local individuals who are highly knowledgeable about the local traditional varieties of crops and plantation/conservation technologies as practiced locally or traditionally).

Revitalizing / restoring Community Conserved Areas (CCA)

·        Most villages have community reserved forest in the catchment area of the villages; in recent years, due to unclear boundary, there were land encroachments, incidence of forest fire, and some families harvesting bamboo for sale in the market.

·        The village reserved forest is also source of wild edible vegetables (leaves, flowers, fruits, roots and tubers), wild honey, and varieties of edibles insects and larvae; women started experiencing problems of collecting wild vegetables from the village forest, and availability of firewood became more difficult due to overexploitation.

·        Water quantity and quality in the natural springs and small streams that flow just below the forest too started reducing significantly due to degradation of catchment forest.

·        Following these adverse experiences of the people, and with the emergence of the principles of Green Gospel, the communities discussed the matter with the village council, which is the traditional body to protect and manage the community forest.

·        The village council agreed that the village reserve forest would be under the care and management of a group formed by the women and youth groups, and the forest reserve would be called as Community Conserved Area[2] (CCA).

·        Traditional perception of natural resources as Common Property Resources (CPR) among many communities are diluting; tendency for individualization or privatization of CPR are creeping in the tribal communities.

·        Traditional respects and value system over CPR by community members as community social and cultural assets are under severe challenges.

·        Permanent demarcation and settlement of the CCA boundary so that there will be no future encroachment of the CCA.

·        Women as key stakeholders for collection of wild vegetables and firewood from CCAs, and water from the downstream just below the forest; therefore, CCA activities would be largely women-focused.

·        Women group will take the lead in deciding what additional fruit trees and non-timber forest produce (NTFP) should be planted in the CCA.

·        Rules and regulations for management and collection of forest produce from CCA have been made, and are simple do’s and dont’s in most cases; others have expanded to include the elements that are preventive (prevent unauthorized entry and collection of any forest produce), prohibitive (no hunting, trapping, cutting or poisoning), punitive (fine the violators), appreciative (reward those who report the violation or prevent any violation to take place), extractive (collect only what is needed but scientifically, not destructive), regenerative (undertake periodic plantations as per community needs and identified by the women), facilitative (special provision for the poorer households for collection of their needs), and explorative (seek support from other government agencies and research institutions).

·        Rules and regulations are implemented by the women groups supported by the youth groups. Rules and regulations can be changed or modified as per the wisdom and needs of the communities.

·        Communities would be encouraged to exchange their knowledge, learning and experiences on CCAs; wherever possible, support neighbouring villages to promote CCAs.

Water challenges

·        Some villages have government water supply but many rural villages still depend on natural water springs and wells for their domestic water needs.

·        Natural springs are drying; the springs in the past had water throughout the year; many of the springs have no water for 2-3 months in a year now.

·        Availability of water along with quality of water are increasingly becoming issues of concerns in many villages; women spend much longer time in collection of drinking water.

·        Major concerns are catchment forest, many under private ownership that are being converted into plantation areas, which are impacting the downstream springs and water storage capacity.

·        Critical springs are needed to be identified for rejuvenation and protection for the catchment areas under community control and management of catchment forest.

·        Identification of most important and critical water sources of the village community including natural springs with potential for rejuvenation.

·        The Springshed[3] area would be identified, demarcated, and secured under community control with proper signboards for information.

·        The management of Springshed under the village council or a body formed by the village council.

·        Seek support from government programme under rural water mission.

·        Seek support from forest department for plantations of trees in the Springshed.

·        Monitor and report changes in the water availability, quantity, and quality in the community meeting.

Thematic areas

Potential activities for an Eco-Church or Eco-Diocese

Revitalization of traditional ecological knowledge (TEK) or Indigenous Traditional Knowledge (ITK)

An Eco-Diocese can lead or enable in the documentation of the following:

·        The local knowledge of land, plants, animals, birds, water conservation, and the aquatic animals (fish, crabs, snails) and migratory birds to the water bodies with seasonal changes, as well as comparing before and now (take the help of local eco-champions).

·        Land and biodiversity resource management practices including various land systems, land uses and land contestations, if any.

·        Foods and food systems of the communities and sources of foods (jhum, forest, valley cultivation, home gardens, and wetlands).

·        Social institutions and governance system of the communities, their land and resources, justice system, equitability in resource access and allocations, and benefits sharing.

·        Traditional world view of the communities as reflected in their fables and tales as well as in the current context and situations in relation to their community governance, land system, environmental conservation, conflicts, ethnicity, and modernity.

·        Suggest action plans and implementation strategies for tangible revitalization and education of the ITK of the communities for improved environmental actions and transmission of the ITK among the younger generations for upholding of ecological values and social assets.

·        Use the documented knowledge and information for re-education and planning for action by the communities.

Community actions on Climate Change

·        From the ethical and religious perspectives of climate change, expand ideas on how do we balance the present needs and responsibilities of our families and parishes, against the responsibilities to others such as the poor outside our own system, underserved and displaced?

·        How do we weigh the needs of the present generation against the need of the future generations?

·        Can an Eco-Church play enabling role in documenting or creating database of the poor in the parishes and communities who are directly impacted by the vagaries of climate change such as drought or floods, scarcity of water, or monitoring the situations on these aspects, and share the data with authorities when required?

·        Allow the finding to be deliberated by the people in the parish council meetings and villages to find local solution to local problems; document success stories or good practices and disseminate for knowledge and possible replication.

·        Enable adoption of climate friendly activities such as establishment of community conserved areas, promotion of known climate-resilient crops (such as millets, roots and tuber crops), creation and conservation of community ponds, rainwater harvesting, bio-composting for fertilization of farmland, and many others.

·        The Eco-Church could focus on the agrobiodiversity particularly food crops used and cultivated by the rural communities. The use of agrobiodiversity by indigenous and traditional agricultural communities in adapting to climate change has been well-documented. In particular, the role of women, many of who are the local custodian farmers, in adapting to climate change in agricultural fields should be documented and well understood for replication and scaling-up.

Innovative ideas for adoption, promotion, and replication by communities

·        Enable the village council or Parish Council to plant fruit trees in all the available vacant land of the village particularly the village road sites so that everyone passing by could eat the fruits. Free availability of fruits will also ensure better nutritional security of the communities, particularly the children and growing adolescent.

·        Aim that every household in the village will produce their vegetable needs, at least up to 80% of their household requirement, if not 100% requirement throughout the year. Such efforts will go a long way in ensuring food security, improved nutrition, and cash saving.

·        Enable the parish council and village communities to discuss matters that could reduce the drudgery of women in collection of water, firewood, and wild vegetables.

Identifying and harnessing the knowledge of local ‘Eco-Champions’ and ‘custodian farmers’.

·        Identify local ‘custodian farmers’ with high knowledge of local agrobiodiversity and foods systems.

·        ‘Bamboo-crafts champions’ who are knowledgeable in value additions of various bamboo handicrafts.

·        ‘Living encyclopedia’, particularly those who are knowledgeable about local forest foods, insects, bees, animals, fish, crabs, snails, and other edibles available in their respective areas.

·        The oral knowledge of ‘eco-champions’ should be effectively utilized to educate the young generations on their rich local biodiversity traditions and assets.

·        Identify, recognize, and reward community ‘eco-champions’ for their knowledge as community assets; invest in developing new generation ‘eco-champions’.

Culture as channel of communicating conservation messages.

·        As the rural and tribal communities of Northeast India live amid natural landscape, historically, majority of their folktales and folklores and other forms of cultural expression such as dances and songs are largely around the natural world including the forests, animals, plants, hills, stones, rivers, agricultural cycle, sacred groves, monoliths, and sacred trees. 

·        An Eco-Church would do well to lead or enable in identifying and documenting those cultural expression of the communities having conservation messages and use them for educating and communicating the message of conservation of natural resources in the communities. Such documentation can also be done through an appropriate academic institution of the Eco-Church. For example, the Meitei people of Manipur has beautiful song and dance forms conveying the need for conserving the Sangai or Dancing Deer of Keibul Lamjao National Park as part of their cultural heritage.

·        The oral cultural traditions could be used in creating awareness on the traditional indigenous knowledge of the people to the younger generations.

Enabling and leading in the ‘Celebration of Creation’

·        Celebrating creation is observing special “Season of Creation” in every Eco-Diocese and Parishes.

·        Season of creation is a special period in the Church calendar, dedicated to God as Creator and Sustainer of Life; such celebrations are already happening in very many dioceses and parishes across the globe.

·        It is the time to reflect God’s gift of creation and renewal of commitment in caring our Mother Earth – our Common Home.

·        Special time to listen to the Voices of Creation. voices of the sufferings, voices of the poor, and voices of the Earth impacted by our development actions and climate change.

·        The time to renew our thoughts, energy, and actions towards the stewardship of the creation to realize the New Earth and the New Heavens.

·        It is also the time to create ‘Forest Church’ with trees around to manifest the creation of God. Many people experience profound encounters with God when they engage with God’s creation around them in the form of forest or nature at the heart of prayers and worship. There are already interesting examples of ‘Forest Church’ such as ‘Grove of Philippine Native Trees’ in Philippines, Church Forest among certain Christian denominations in Meghalaya, and others.