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The primary threat to nature and people today comes from centralising and monopolising power and control. Not until diversity is made the logic of production will there be a chance for sustainability, justice and peace. Cultivating and conserving diversity is no luxury in our times: it is a survival imperative.
My father had been a forester and I had grown up on those hills. I had seen forests and streams disappear. I jumped into Chipko movement and started to work with the peasant women. I learned from them about what forests mean for a rural woman in India in terms of firewood and fodder and medicinal plants and rich knowledge.
If you read Wall Streets reports, they dont talk of soya bean as originating in China. They dont talk of soya bean as soya bean. They talk of Monsanto soya. Monsanto soya is protected by a patent. It has a patent number. It is therefore treated as a creation of Monsanto, a product of Monsantos intelligence and innovation.
When I find too many puzzles about the way explanations are given about why there is inequality - why people who work the hardest in the world end up being the poorest - I can't just sit back and not try to understand why the gaps between people are increasing, or why there are so many homeless and hungry people in the world.
I think the structures of exclusion are more systematically built up in American society, for example, so that young girls interested in science eventually lose their confidence over time. The structures of exclusion work against them. We have other structures of exclusion in India, but not around modern scientific knowledge.
I started out in nuclear physics. But after I became more sensitized to the environmental and health implications of the nuclear system - I was being trained to be the first women in the fast-breeder reactor in India (and was in it when it first went critical) - I didn't feel comfortable with it. So I went into theoretical physics.
The reductionist measure of yield is to agriculture systems, what GDP is to economic systems. It is time to move from measuring yield of commodities, to health and well-being of ecosystems and communities. Industrial agriculture has its roots in war. Ecological agriculture allows us to make peace with the earth, soil and the society.
One particular spark was when I went back to my favorite spot in the mountains where my father always used to take us before my graduate studies in Canada and finding that the stream I had gone swimming in wasnt there. The forest had been converted into an apple orchard with World Bank financing. The entire place, literally, had changed.
I saw some women had written that the cloning of Dolly was wonderful since it showed that women could have children without men. They didnt even understand that this was the ultimate ownership of womenof embryos, of eggs, of bodiesby a few men with capital and control techniques, that it wasnt freedom from men but total control by men.
If you see cattle as a source of organic manure, animal energy, as well as milk products, then Indian cattle are not inferior. It is only when you measure them as milk machines that they become inferior. What if we measured the dairy cows of America or Jersey or the Swiss Alps in terms of their work functions? They would be terribly inferior.
The occupation of America (and Columbus's arrival quite clearly was an occupation, no one can deny that) meant that the entire history of the Native Americans was rendered invisible. The land could only be occupied if it was first defined as empty. So it was defined as a wilderness, even though it had been used by native people for millennia.
It's worse than slave trade because what is being traded is the very knowledge that makes survival possible for 80 percent of the people of this world. These 80 percent live on the biodiversity and the knowledge they have evolved as part of a rich collective heritage involving the use of seeds for growing crops and medicinal plants for healing.
There is now a patent restricting the use of an herb called philantis neruri for curing jaundice. An even more blatant example is the use of turmeric for healing wounds, which is something every mother and grandmother does in every home in India. Now the Mississippi Medical Center claims to have "invented" the capacity of turmeric to heal wounds.
My personal background is actually very unusual for the kind of career I chose. I didnt meet anyone who had ever done physics in my life. I grew up in the Himalayan forests. My father was a forest conservator, which meant that if I wasnt in school I was in the forests with him. That has been very largely responsible for my ecological inclinations.
I still can't figure out what inspired me to do physics. But since I was nine or ten years old, I wanted to be like [Albert] Einstein. He was my hero. I knew no physicists. I knew no scientists. I had nobody around me. And I went to a convent that didn't even have higher mathematics and physics. I taught myself these subjects in order to get into university.
My travels through physics really are the same urges that make me travel through ecology. They are not really different, except that there is an added dimension of seeing ecological destruction and seeing the very life-support system that makes us survive on this planet being destroyed. That makes me do more than just inquire; it compels me to act and to intervene.
The first issue that compelled me was a very strange split between India being highly development scientifically (we were the third biggest scientific manpower in the world then) and yet at the same time struggling with amazing poverty. The linear equation that says that modern science equals progress and the reduction of poverty did not apply to India. It wasn't working.
The people who see the population explosion in the Malthusian way - as a geometric progression - forget that population growth is not a biological issue. People are not increasing in numbers out of stupidity and ignorance. Population growth is an ecological phenomenon linked very intimately to other issues, such as the usurpation of the resources which allow people to live.
The enclosure of the biological and intellectual commons in this way is a real threat to the future of people everywhere because it creates a situation where common practices that have been part of people's lives for generations become monopolies of a handful of pharmaceutical, agribusiness and agrichemical corporations. People then become incapable of looking after their own needs.
One of the movements we have developed is to say that, just as intellectual property rights protect the inventions of individuals, common rights are needed to protect the common intellectual heritage of indigenous peoples. These are rights that are recognized through the Convention on Biological Diversity. We are working to make sure that they become foundations of our jurisprudence.
When you take the entire system into account, ways of developing more of something in one dimension can actually create scarcities in another. If we say we have to increase production because people need more food, more housing, more meat, or more milk, we can make one thing grow in a certain way. But by doing that we create externalities so that there are scarcities in other related things.
If India is an emerging economy with millions of new consumers, sell them the Volvo. Sell them the Cielo car. Sell them whatever you can, hamburgers and KFCs. Its the middle classes who have moved into being able to own a car, a refrigerator. For them there is this mantra that the General Electric refrigerator is better than some other model, that the Cielo car is fancier than the Ambassador.
My mother was a tremendous woman. I was just cleaning up old trunks and I found a book with her notes written during the war years, in the 1940s. She was studying in Lahore, which became Pakistan. She was writing about how women alone could bring peace to the world, that the men with all their greed and egos were creating all these tensions and violence. I always knew she was a feminist, ahead of her time.
Gandhi is the other person. I believe Gandhi is the only person who knew about real democracy — not democracy as the right to go and buy what you want, but democracy as the responsibility to be accountable to everyone around you. Democracy begins with freedom from hunger, freedom from unemployment, freedom from fear, and freedom from hatred. To me, those are the real freedoms on the basis of which good human societies are based.
Its not that Monsanto is making money out of the blue. Its making money by coercing and literally forcing people to pay for what was free. Take water, for instance. Water has always been free. Weve never paid for drinking water. The World Bank says the reason water has been misused is because it was never commercially priced. But the reason its been misused is because it was wasted by the big usersindustry, which polluted it.
My links with [Mahatma] Gandhi now are very political links because I do not believe there is any other politics available to us in the late twentieth century, a period of a totalitarianism linked with the market. There is really no other way you can do politics and create freedom for people without the kinds of instruments he revived. Civil disobedience is a way to create permanent democracy, perennial democracy, a direct democracy.
I think we have reached a stage now where we need to find solutions to economic injustice in the same place and in the same ways that we find solutions to sustainability. Sustainability on environmental grounds and justice in terms of everyone having a place in the production and consumption system - these are two aspects of the same issue. They have been artificially separated and have to be put back again in the Western way of thinking.
I think the American people should see that the corporations abandoned them long ago. That people will have to build their own economies and rebuild democracy as a living democracy. The corporations belong to no land, no country, no people. They have no loyalty to anything apart from the base-line - their profits. And the profits today are on an unimaginable scale; it has become illegitimate, criminal profit - profits extracted at the cost of life.
Every farmer must go to the seed industry every year to buy their seed and pay an 80 percent royalty to a corporation. Over-the-fence exchanges have started to be treated as crimes. Or, if you need a biological pest control, you can no longer use the need seed in your back yard. Instead you have to depend on the Grace Corporation or some other entity. That kind of dependency basically leads to increased poverty and increased ecological destruction.
There are scarcities in drinking water when you pollute the groundwater with nitrates. There is a scarcity in diversity when you create huge cornfields with the same strain of corn so that when one disease strikes - which happened in the United States in the 70s - all the cornfields in the country are wiped out. That was the first time the U.S. realized the value of diversity in agriculture and began to discuss genetic resources and their conservation.
We could replace people with fossil fuels, have higher and higher levels of industrialization, of agriculture, of production, without thinking of the green-house gases we were admitting, and climate change is really the pollution of the engineering paradigm, when fossil fuels drove industrialism. To now offer that same mindset as a solution is to not take seriously what Einstein said: that you can't solve the problems by using the same mindset that caused them.
I believe that we will see a lot of destruction, but I believe that if we can see the right patterns and draw the right lessons from that destruction, we might be able to rebuild before it's too late. And then I have that ultimate optimism that even if we can't, life will rebuild itself. In a way, the global economy might collapse, but Gaia won't, and people's ingenuity won't. We will rebuild society, we will rebuild local economies, we will rebuild human aspirations.
Because of these new car models there is suddenly on the streets of Delhi a new intolerance by the motorists for both the cows and the cyclists. So for the first time the sacred cow in India, which used to be such a wonderful speed-breaker, is now seen as a nuisance. For the first time, Ive seen cows being hit and hurt. These guys just go right past, and if the cow is sitting on the road, they dont care. We cant afford to have a sacred car rather than a sacred cow.
The kind of capitalism we are seeing today under this expansion of property into living resources is a whole, new, different phase of capitalism. It is totally inconsistent with democracy as well as with sustainability. What we have is capital working on a global scale, totally uprooted, with accountability nowhere, with responsibility nowhere, and with rights everywhere. This new capital, with absolute freedom and no accountability, is structurally anti-life, anti-freedom.
We have to build movements in the face of trade retaliation on the basis of people's democratic rights, on the basis of an ancient heritage of collective innovation. We work from the grassroots all the way to the national government and the World Trade Organization. It basically means being very multidimensional in our campaigns. And that is where part of the fun is. It involves both resistance and creativity. It involves constructive action, while at the same time saying "no."
If you want a cow to be not just a cow but a milk machine, you can do a very good job at that by creating new hormones like the Bovine Growth Hormone. It might make the cow very ill, it might turn it into a drug addict, and it might even create consumer scares about the health and safety aspects of the milk. But we've gotten so used to manipulating objects and organisms and ecosystems for a single objective that we ignore the costs involved. I call this the "monoculture of the mind."
The director of the institute where I was working apologized about these young, enthusiastic researchers when the World Bank visited because he was afraid the institute would lose the World Bank consultancies.I went back home and started the Research Foundation for Science, Technology, and Ecologyan extremely elaborate name for the tiny institute that I started in my mothers cow shed. My parents handed over family resources and said, Put them to public purpose. Thats how I survived.
The population explosion is an ecological phenomenon of displacement. Unless we solve that ecological problem of displacing people - to build huge dams, to build motorways, to take away what people need in order to survive - we will keep pumping more and more money into population programs. We will have more and more coercive and violent methods through which women's bodies are treated as experimental grounds for new contraceptives. Yet we will not have a solution to the problem of numbers.
We have reached a stage where governments and political processes have been hijacked by the corporate world. Corporations can within five hours influence the vote in the U.S. Congress. They can influence the entire voting patterns of the Indian Parliament. Ordinary people who put governments in power might want to go in a different direction. I call this the phenomenon of the inverted state, where the state is no longer accountable to the people. The state only serves the interests of corporations.
For example, the idea that objects have properties out there in fixed ways is an incorrect idea about the world. Properties are created through relationships and processes. They are not inherent in electrons or photons or quanta any more than they are inherent in soil or trees or people. So my critique of reductionistic science is a critique that I have inherited from my scientific training. But it has been deepened by my experiences as an ecologist, in seeing the ecological destruction taking place today.
We have a very old conservation movement, particularly in the United States, which has focused on campaigns to protect endangered species: the spotted owl, the old-growth forest. But usually it stops there. To me, biodiversity is the full spectrum. Species conservation is not only about wilderness conservation. Its also about protecting the livelihood of people even while changing the dominant relationship that humans have had with other species. In India, its an economic issue, not just an ecological one.
The system of technological production that we have today has been justified in terms of creating more goods to feed more people and to meet more needs. But it actually destroys more of the resources that we need in order to meet those multiple needs. If we shift to an ecological perception, a diversity perception, we realize that some of the instruments of which we are very proud are actually extremely primitive for dealing with nature. To me that is the great lesson of ecological awareness at the turn of the millennium.
I have a deep connection with Mahatma Gandhi, partly because my mother was a very, very staunch Gandhian and brought us up that way. When I was six years old, and all the girls were getting nylon dresses, I was very keen to get a nylon frock for my birthday. My mother said, I can get it for you, but would you ratherthrough how you live and what you wear and what you eatensure that food goes into the hands of the weaver or ensure that profits go into the bank of an industrialist? That became such a checkstone for everything in life.
I have called this phenomenon of stealing common knowledge and indigenous science "biopiracy" and "intellectual piracy." According to patent systems we shouldn't be able to patent what exists as "prior art." But the United States patent system is somewhat perverted. First of all, it does not treat the prior art of other societies as "prior art." Therefore anyone from the United States can travel to another country, find out about the use of a medicinal plant, or find a seed that farmers use, come back here, claim it as an invention or an innovation.
Today you have a situation where now the prescription is: People who dont have enough money to buy food should end up paying for their drinking water. That is going to be the kind of situation in which you will get more child labor. You will get more exploitation of women. Youre going to get an absolutely exploitative economy as the very basis of living becomes a source of capital accumulation and corporate growth. In fact, the chief of Coca-Cola in India said: Our biggest market in India comes from the fact that there is no drinking water left. People will have to buy Coca-Cola.
In England, the population explosion can be linked very clearly with the enclosure of the commons that uprooted the peasants from their land. In India, it was the same thing: the population increased at the end of the 18th century when the British took over and Indian lands were colonized. Instead of the land feeding Indian people it started to feed the British empire. So we had destitution. Destitute people who don't have their own land to feed themselves can only feed themselves by having larger numbers, therefore they multiply. It's the rational response of a dispossessed people.
I describe what is happening as 'food fascism' because this system can only survive through totalitarian control. With patents on seed, an illegitimate legal system is manipulated to create seed monopolies. Seed laws that require uniformity - which criminalize diversity and the use of open-pollinated seeds - are fascist in nature. Suing farmers after contaminating their crops, [...] is another aspect of this fascism. Pseudo-hygiene laws that criminalize local, artisanal food are food fascism. And attacks on scientists and the silencing of independent research [...] are examples of knowledge fascism.