Angalakuppam, (Tamil Nadu) A model village for sustainability? - Kirsty Walton

Sharana Community Centre

The main work of Sharana, a social and development NGO based in Pondicherry, is to improve the lives of villagers in a local rural settlement called Angalakuppam, through the medium of a Community Centre. This centre was built in consultation with the local people, and is maintained and run by a small staff of local women, who provide medical and crèche facilities for local residents. Angalakuppam is unlike Pondicherry in respect of size, culture, the prevailing ethos, and the livelihoods and economic status of its residents. This village has the capacity to provide the basis for a sustainable life for its people. Economically Angalakuppam is in relative poverty, however its natural resources and social ethos make it rich in a number of ways. This report gives an account of my observations whilst working in Angalakuppam for 5 months, and suggests ways the village can strive to function in an environmentally friendly way.

Angalakuppam

The village borders Nonankuppam, where stark differences can be seen. Whilst Nonankuppam is reasonably well-developed, with local services such as a fish market, internet and telephone shop and tailoring service, Angalakuppam is very much rural in nature by comparison. The reliance on agriculture is evident, be it cattle for milk products, bullocks for transportation, or the use of natural resources for cooking fuel. The trees are used by the locals daily; indeed a visitor to the area can see the locals cutting firewood and drying it on the roadside in the sun.

The community centre's garden

A second key natural resource is fish. The daily fish market displays many varieties of fish and shrimp, sold by locals to locals, along with locally grown vegetables and fruits. And thirdly, farming is a common livelihood here, with a large area of fields where rice is the main crop. To a lesser extent vegetable farming occurs in this village, however the only significant crops besides rice are root vegetables, ground nuts and sugar cane. Cattle and hens can be fed on the stem of the rice plants, which dries to become hay. The animals then produce milk and free-range eggs for the villagers to use and sell at a good price, because of the high quality of these products. Evidently then, the reliance on nature is high for a large percentage of the local population. Even for those with alternative occupations, the sun is utilised to dry clothes, washed in local water, and the trees for cooking fuel. Solar cookers, though time-consuming, can be used for cooking here, especially in years when the monsoon is late, such as 2006.

In communities such as these, the inherent value of nature is realised, and the natural resources that it brings are relied upon heavily. The relevance of an article on this subject, by Kothari and Ahmed (2003) is no more present that here, Their key assertion is arguably a good synopsis of the attitude prevailing in Angalakuppam:

“For a vast majority of Indians, nature continues to be the source of life. It provides subsistence and meaning, and it contributes to their self definition of who they are” (Kothari and Ahmed 2003: 1)

Indeed in Angalakuppam it would be unimaginable to sustain life without nature. Kothari and Ahmed claim that 65% of Indians rely on nature for their livelihood, but the percentage is likely to be higher here. And evidently, a value is placed on nature, for its financial benefits but also for its beauty. For example, the women at the community centre wear fresh flowers in their hair every day as an appreciation of nature’s beauty, and they themselves tend to their small garden with utmost care. Arguably, in Angalakuppam, nature is life.

Sustainability

As the environment changes in recent decades, the debate shifts towards how the livelihoods of these communities would be sustained if nature becomes exploited. To return to Kothari and Ahmed’s article, they argue that a key turning point in the attitudes of Indian people was following Independence in 1947. These academics criticise this new attitude, which centered upon the potential benefits of nature for the human population. They argue this was:

“…an elitist and patronizing world view that both significantly viewed natural resources as a commodity…and also portrayed those directly dependent on them as directly responsible for the ecological crisis” (2003:9).

This world view seemed to have an inherent contradiction; whilst nature was viewed as a commodity, it was frowned upon when used by local people to sustain life. Is then, this dependence something to be eradicated for the preservation of nature? The lack of other sources of livelihood leaves these indigenous people with no other choice but to continue their priorities as before. It is also likely that if it were not the local people using these resources, it would be foreign entrepreneurs exploiting them for material gain rather than necessity.

However could the solution be to find a new balance? Can a change to a sustainable use of these resources ensure an increased standard of living and a level of nature conservation? For example, is it possible to increase the yield of the crops with the introduction of more efficient agricultural practices to enable the use of these resources in a sustained way? Or would this involve an imposition of western methods onto traditional practices in these communities? And could this lead to practices which actually damage the land in these areas?

Whatever the means to sustainability, it arguably needs to develop in countries such as India who can set an example to the western world that has mistakenly leapt ahead in the race to develop at any cost.

Climate change

Whether or not sustainable use prevails in these areas, the problem of climate change brings increased difficulties in terms of an intensification of extreme weather conditions. The Tsunami gave an example of the damage extreme conditions can cause, causing damage to fishing villages such as Angalakuppam. Whether or not a similar occurrence will come to India, the weather conditions are certainly changing. Speaking to an 83 year old resident of Pondicherry, I was told the changes in the last 10 years alone were striking, with a new unpredictability in the weather patterns and season changes. According to this lady, 40 years ago the seasons were defined, however now the unpredictable monsoon and fluctuating temperatures causes health problems amongst the elderly, as well as problems in agriculture.

More than ever then, reasons present themselves for India to develop in a sustainable way; to produce and burn less waste thereby decreasing carbon emissions, and try to create a cleaner environment without the use of plastics and fossil fuels. In a tropical country such as India, the abundance of natural energy sources to harness creates a rare opportunity to avoid the reliance on fossil fuels that now create conflicts due to scarcity and inhibits the developed world’s capacity for an environment-friendly society.

Sustainable transport

So what can be done in Angalkuppam to reach this ideal? Climate change remains a global problem, however the natural resources available to this community can be utilized in a sustainable way to ensure the people can live independently from the outside and attain self-sufficiency. In such a small community the ecologist’s dream of a self-sufficient and environmentally friendly existence can be realized. Local food is grown, sold and eaten here, without the need for a build-up of “food miles”. People walk and cycle to get around, cars are practically unheard of here. River water washes clothes, dried in the sun, whilst wood and waste plant products are used for cooking. If solar energy can be harnessed, even this will become unnecessary. Houses are made using natural materials such as mud, wood and coconut palm leaves, whilst livelihoods can be made from agriculture and fishing. Can this simple life continue in such a changing world? Angalakuppam’s bullock carts certainly seem a world away from the technological developments that continue in the west. But if an ethos of hard work and resourcefulness remains, this lifestyle can arguably survive.

Government

As a union territory Pondicherry, now ‘Puducherry’, has tax-levying powers via its municipality, and a chief minister who governs the territory, receiving 50% of its spending power from central government which must approve its decisions.

Pondicherry’s elections are thus separate from those in Angalakuppam, the base of Sharana’s community centre, and as a result, electioneering happens at different times, and according to different timeframes. The Tamil Nadu elections, held in 3 rounds illustrate a certain level of democracy; candidates are free to campaign and the small size permits good coverage by candidates and therefore greater awareness and turnout.

However some corruption is evident here. One candidate has been known to give sarees and nose rings to every house, which, despite falling on deaf ears amongst the educated, is often a vote-winner amongst the illiterate older population.

Democracy on a small scale, in terms of local participation, as well as community consciousness is evident here. The local women have a cooperative group in which they administer a fund from the bank. This money is used for development purposes, such as house repairs and business start-up funding. It is done on the women’s own initiative and is conducted via group meetings, with proper records signed by all members. Could this democratic and participatory form of democracy enable local decisions to be made about their future in terms of environmental initiatives?

Community and culture

As examples such as the women’s cooperative shows, there is a definite community consciousness in Angalakuppam, where an ethos prevails based on care and concern for others. All know their neighbours, and most of the village, and all are there to help each other in times of need. Unlike many western nations, where it takes a disaster of some kind to pull the community together, this spirit prevails on a day-to-day basis. This high level of social cohesion arguably fosters greater social and moral responsibility, in a village where all knows all’s business and all live in such a compact physical area.

Another aspect of life in this village is the sense of freedom. On the main road through the village anything can happen, with seemingly no one policing the proceedings. Fishing nets and rice lie drying across the main thoroughfare, building work goes on, bales of hay lay drying obstructing the path. Little short of chaos at times, this area shows great tolerance.

However there are still some of the societal ills which affect most places, namely crime. In January this year a school boy from Angalakuppam was abducted from his school and his mutilated body found 3 days later in the nearby area. A friend of the women at the community center was brutally murdered by her husband in November last year in her house in Angalakuppam. Perhaps there is more concern for the welfare of others here, however this doesn’t stop usual crimes occurring, be it less frequently than in areas of higher population.

Sharana and development education

Dinner time at the creche

From a development education perspective this small village is prospering with thanks to Sharana’s help. On this small scale it seems anything is possible. Every single child will be given a place at the Community Centre’s crèche upon reaching 1 year. And as Lakshmi, the medical worker at the centre declared, if demands exceeds the demand of places a new crèche teacher can be taken on to provide support to larger numbers of children. To supplement and complement the education focus of the center a medical dispensary treats the children’s health problems and those of their parents.

Alongside this a microcredit scheme run by Sharana provides small loans to local people in need to finance for various ventures such as starting a business, building a house or meeting dowry to marry their daughters. These loans allow families to increase their standard of living and become economically independent. The work of Sharana in this small village enables a fully functioning society to prosper, and it’s younger generation to be raised educated and able to provide for the next generation. It is true that many traditional rituals and practices inhibit the empowerment of women in this village. However with education change can slowly occur and enable women to run their families and provide for themselves.

If Sharana can play a role in environmental education as well as basic literacy, this village can also develop in a sustainable way. If Sharana’s microcredit scheme can be used to fund environmentally friendly development activities, such as solar and biomass energy schemes, Sharana can become self-sufficient in food and energy needs and this community can continue to develop in a highly desirable way, setting an example for rural communities around India.