PROJECT REPORT ON

“ANCIENT TRADITION AND CULTURE IN RELEVANCE TO

PROTECTION OF ENVIRONMENT: A CRITICAL STUDY”

SUBMITTED TO: DR. KAUMUDHI CHALLA

(FACULTY OF ENVIRONMENTAL LAW)

SUBMITTED BY: ARSH KAUL

ROLL NO: 29

SEMESTER: IV, SECTION: C

DATE OF SUBMISSION: 05/03/2018

HIDAYATULLAH NATIONAL LAW UNIVERSITY, RAIPUR

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DECLARATION

I, Arsh Kaul, have undergone research of the project work titled “ANCIENT TRADITION
AND CULTURE IN RELEVANCE TO PROTECTION OF ENVIRONMENT: A CRITICAL
STUDY”, as a student of Environmental Law hereby declare that- this Research Project is the
outcome of the investigation done by me and also prepared by myself under the supervision of
Dr. Kaumudhi Challa, Hidayatullah National Law University, Raipur. The views expressed in
the report are personal to the student and do not reflect the views of any authority or any other
person, and do not bind the statute in any manner.

I also declare that this report is the intellectual property of the on the part of student research
work, and the same or any part thereof may not be used in any manner whatsoever in writing.

Arsh Kaul

Roll No. 29

Semester – IV (C)

Hidayatullah National Law University, Raipur

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CERTIFICATE OF ORIGINALITY

This is to certify that Ms. Arsh Kaul, Roll Number-29, student of Semester-IV, Section C of
B.A.LL.B.(Hons.), Hidayatullah National Law University, New Raipur (Chhattisgarh) has
undergone research of the project work titled “ANCIENT TRADITION AND CULTURE IN
RELEVANCE TO PROTECTION OF ENVIRONMENT: A CRITICAL STUDY”, in partial
fulfillment of the subject Jurisprudence. His performance in research work is up to the level.

Place: New Raipur ………………………… ……………………………

Date: 05/03/2018 Dr. Kaumudhi Challa

(Faculty- Jurisprudence)

Hidayatullah National Law University, Raipur, Chhattisgarh

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ACKNOWLEDGEMENT

I feel highly elated to work on the “ANCIENT TRADITION AND CULTURE IN

RELEVANCE TO PROTECTION OF ENVIRONMENT: A CRITICAL STUDY”, because it
has significant importance in the current scenario

I express my deepest regard and gratitude for our Faculty of Environmental law, Dr. Kaumudhi
Challa. Her consistent supervision, constant inspiration and invaluable guidance have been of
immense help in understanding and carrying out the importance of the project report.

I would like to thank my family and friends without whose support and encouragement, this
project would not have been a reality.

I take this opportunity to also thank the University and the Vice Chancellor for providing
extensive database resources in the Library and through Internet.

Arsh Kaul

Roll No. 29

Semester – IV (C)

Hidayatullah National Law University, Raipur

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TABLE OF CONTENTS

Content Page
No.

Declaration i
Certificate of Originality ii
Acknowledgements iii
Table of Cases iv
List of Statutes iv
Table of Contents v

1.1. Introduction
1.2. Research Methodology
1.2.1. Problem
1.2.2. Rationale of Study
1.2.3. Objectives
1.2.4. Review of Literature
1.2.5. Hypothesis
1.2.6. Nature of Study
1.2.7. Concepts
1.2.8. Chapterisation
1.2.9. Time Limitation
1.2.10. Contribution
1.2.11. Limitation of the study

Chapter 1: Ancient Texts On the Importance of Environmental and Species

Conservation

Chapter 2: How religion is involved in environmental protection

Chapter 3: ANCIENT KNOWLEDGE AND PRACTISES IN RELEVANCE TO

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ENVIRONMENTAL PROTECTION

CHAPTER 4: Effects of mordernization on environment

CHAPTER 5: CONCLUSION

BIBLIOGRAPHY
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 TABLE OF CASES -

1. Narmada Bachao Andolan v. Union Of India And Others 

2. Vellore Citizens' Welfare Forum v. Union Of India And Others 
3. Association For Environment Protection v. State Of Kerala And
Others 
4. Rural Litigation And Entitlement Kendra v. State Of U.P

 List of Abbreviations

& - And

Etc – etcetera

SC – Supreme Court

AIR – All india Reporter

UOI – Union of India

Ltd. – Limited

Pvt – Private

SCR – Supreme Court Reports

CTO – Chief Technology Officer

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INTRODUCTION -

One of the greatest challenges facing humanity in the 21st century is the destruction of the
natural environment. Researchers have found that environmental change over the last 60 years is
happening at a rate unseen in the past 10 000 years. Human-driven climate change, the loss of
biosphere integrity, land system change, and the high amounts of biochemicals flowing into
oceans due to fertilizer use are said to have reached an unsafe level. With these problems in
mind, environmental conservation has become a hot topic in modern society. Nevertheless, this
concept has been around for a much longer period of time, and can even be found in ancient
texts.

Environmental protection is not a new concept to Indians. It has been a 5000-year-old history
and tradition for them. The efforts for environmental protection can be traced from early history
to the modern age. In early days, many religious and customary norms governed environmental
conservation. The people gave utmost importance and reverence to every aspect of nature. They
seemed to have understood the significance of environment for the sustenance of life on earth. It
was the dharma of each individual in the society to protect nature. The people worshipped the
objects of nature. The trees, water, land and animals gained important position in the ancient
time. The five important elements of nature called the Panchaboothas were divine incarnations to
them. Moreover, natural resources management was given prime importance in ancient India.
Conservation of water bodies and protection of forests and wildlife were considered to be
important aspects of governance by the rulers and local people. Punishments were prescribed for
causing injury to plants. Sacred groves were the inherent feature of the ecological heritage and
tradition. They were kept undisturbed since time immemorial . According to evidences in
Vedas and Kautilya’s Arthasasthra  , different dynasties accorded top priority to environmental
protection and sustainable use of its components. All of the tree parts were considered important
and sacred and Kautilya fixed punishments based on the destruction of the specific part of the
tree  . Some of the important trees were even elevated to the position of God.

Manu imposed a condition on mankind to protect forests . The rivers also enjoyed a high stature
in the society . The Ashoka Edicts, especially the 5th Pillar Edict, states that how animals and
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birds were protected in those days . The major drawback of this period was that India was not a
single political entity and consisted of many empires and small kingdoms. The result, there was
no uniform agenda for environmental protection throughout the country and the priority for
environmental conservation varied from time to time, ruler to ruler. The rural and tribal
communities evolved unique rules to be followed by them. For instance, the customary laws
prevailing in Arunachal Pradesh are so effective even today . Though the customary and
religious norms contributed tremendously to the conservation of environment, the right spirit was
lost somewhere in between, both in thought and in deed, and a number of superstitious and
unsustainable rituals crept into the religious practices that resulted in affecting the water bodies,
flora and fauna in due course. The values of customary and community norms diminished
considerably over time as the statutory instruments started encroaching the fields.

In medieval period, though there have been instances of establishment of nature parks, gardens,
and fruit orchards by the Mughal rulers around their palaces and along banks of rivers, they did
not have any definite policy to protect the forests or wildlife. Rather they were merely considered
to be a good source of revenue and pleasure.

Thus, in this project we will discuss how these ancient norms have conserved out environment
for past several years.
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 RESEARCH METHODOLOGY -

Problem of Study: How ancient culture has protected the environment for several years.

Rationale: Finding the importance of how environment was conserved in early time period.

Objectives :

1. To understand the importance of ancient traditions in protection of environment.

2. To understand the relation of ancient practices and environment.

3. To briefly illustrate the benefits of these practices.

4. Effects of mordernization on environment

Hypothesis: Environmental law is significant to a law student both in his academic and professional
career.

Concepts of study: This project discusses about the various ways in which our environment has
been conserved by ancient traditions and culture.

Nature of Study: Descriptive

Sources of Data: Secondary sources

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Chapterisation: Ch-1 Meaning and Definition, Ch-2 Relation with Social Sciences, Ch-3 Rules of
Interpretation of Statutes, Ch-4 Significance for law students.

Time limit: 8-9 days

Limitation: This project was limited by time, money(financing), availability of secondary data in
books, articles, websites etc.

Contribution: This project can help researchers understand the significance of Ancient Traditions
in protection of environment.

RESEARCH DESIGN: Non-doctrinal

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o CHAPTER 1

Ancient Texts On the Importance of Environmental and Species

Conservation :

 The Environment and Human Connection:

Lessons about environmental conservation can be found within the teachings of

Hinduism. Adherents of this religion believe, for instance, that the environment is made up of
five great elements – space, air, fire, water, and earth. The human body is also composed of and
is related to these elements. Additionally, each of the five senses is connected to one of the five
elements. The link between the senses and the elements forms the basis for the bond between
human beings and the natural world. Therefore, in the teachings of the Hindu faith, it is believed
that the environment is not an external entity, but an intrinsic, inseparable part of human
existence, as they constitute the human body.

 Dharma and Environmental Conservation:

With this belief in mind, one may better understand the idea of protecting the environment as
part of Dharma. The word Dharma has been translated as ‘duty’, ‘virtue’, ‘cosmic order’, and
even ‘religion’. It has been pointed out that in the past, Indian communities did not view religion,
ethics, and the environment as separate aspects of life, instead there was interconnectedness
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between the elements - much like the way they viewed the relationship between human beings
and the natural world. For example, the Bishnois protected animals and trees, the Swadhyayis
built Vrikshamandiras (tree temples) and Nirmal Nirs (water harvesting sites) and the Bhils
practiced their rituals in sacred groves. Rather than seeing their actions as ‘restoring the
environment’, these communities understood that they were expressing reverence for the
environment in accordance with the teachings of Hinduism.

 The Code of Manu Samhita: Protection of Fauna and Flora:

A more ‘active’ form of environmental conservation may be found in an important Sanskrit code
of law known as the Manu Samhita . It is stated in the Manu Samhita that the protection of
animals is one of the duties of a king. In the text, various offences against animals and the
respective punishments are also listed. For example, if a person wounds an animal, the offender
would be required to bear the cost of the treatment. If a noble animal (e.g. a cow, an elephant, or
a horse) is harmed, a fine would be imposed on the offender. Furthermore, protection is given to
many animals that are sacred in Hinduism and the killing of certain animals, including cats,
snakes, monkeys and various birds, is a sin, and is punishable. Protection is extended to plant life
as well. As an example, the punishment for felling live trees for the construction of factories,
dams, bridges, etc., or for the purpose of obtaining firewood is the condemnation of the offender
as a degraded person.

 Reincarnation and the Unity of the Animal Kingdom:

Hinduism, however, is not the only religion originating in India that promotes environmental
conservation. This concept can also be found in the teachings of Buddhism. For example, the
Sanskrit Jatakamala is a collection of tales regarding the past lives of the Buddha. Of the 34
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tales, the Buddha is reincarnated as an animal, a bird, or a fish a total of 14 times. As this belief
in reincarnation suggests that human beings may be reborn as animals and vice versa  ,
the Jatakamala reminds its readers that there is an inherent unity and continuity between the
human beings and the animal kingdom. Thus, the message of respecting and revering the
environment is once more echoed.

 Using Ancient Teachings in Today’s World:

These are some of the messages passed down from the ancient Indians regarding environmental
and species conservation. Their message is one that human beings today ought to pay attention
to. By viewing the natural world as an inseparable part of human existence, we may learn to treat
it with more respect and reverence, and therefore begin to better protect it, rather than exploiting
it to satisfy humanity’s seemingly insatiable desires.    
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o CHAPTER 2

HOW RELIGIONS ARE INVOLVED IN ENVIRONMENTAL

PROTECTION :

Almost all religions address the issue of the creation of the universe, or universes, in different
forms and with varying degrees of clarity or detail. However, all religions agree that the creation
is an act of God and should be treated as such.   

Spiritual leaders at all levels are critical to the success of the global solidarity for an ethical,
moral and spiritual commitment to protect the environment and God’s creation. These leaders
can become observers, make public commitments, share the story of their commitments and the
challenges and joys of keeping them, and invite others to join them. In addition, they can display
their sustainable behaviors, serving as role models for their followers and the public. The
following is a reflection on how religions have addressed religious commitments towards the
environment.

 Baha’i Faith: The Baha’i faith is based upon the world citizenship and it proclaims the
unity of humankind. In this order of idea, it defends the environment so that the whole
humanity (including future generation) can live happily in harmony with nature (ARC,
n.d.).

 Baha’i Connections and Reflection on Environment: “Nature is God's Will and is its

expression in and through the contingent world.” (Tablets of Bahá'u'lláh, p. 142)
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 “By nature is meant those inherent properties and necessary relations derived from the realities
of things. And these realities of things, though in the utmost diversity, are yet intimately
connected one with the other.” (Bahá'u'lláh and 'Abdu'l-Bahá, The Bahá'í Revelation, p. 223)

 “...to man God has given such wonderful power that he can guide, control and overcome
nature.... What ignorance and stupidity it is to worship and adore nature, when God in His
goodness has made us masters thereof.” ('Abdu'l-Bahá, Paris Talks, p. 122-123)

 Buddhism: The notion of karma alone, being an important part of Buddha's lessons,

conveys the values of conservation and responsibility for the future. It is said that the
morality of our actions in the present will shape our character for the future, an idea close
of sustainable development.

 Buddhist Connections and Reflection on Environment:  “As a bee – without harming

the blossom, its color, its fragrance – takes its nectar and flies away: so should the sage
go through a village.” (Dhammapada IV, Pupphavagga: Blossoms, 49)

 “Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills
himself with good.” (Dhammapada IX, Papavagga: Evil, 122)

“Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also
saw nature as inexhaustibly sustainable, which we now know is the case only if we care for it.”
(Dalai Lama, 1990a)

 Christianity: There are approximately hundred verses in the bible that talk about
protection of the environment. Christians therefore have environmental responsibility and
encourage behavioral change for the good of the future
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 Christian Connections and Reflection on Environment : “Do not pollute the land
where you are. Bloodshed pollutes the land, and atonement cannot be made for the land
on which blood has been shed, except by the blood of the one who shed it.” (Verse 35:33)

“When they had all had enough to eat, he said to his disciples, ‘Gather the pieces that are left
over. Let nothing be wasted.” (John 6:12)

“We must treat nature with the same awe and wonder that we reserve for human beings. And we
do not need this insight in order to believe in God or to prove his existence. We need it to
breathe; we need it for us simply to be.” (Ecumenical Patriarch Bartholomew, 2010)

“The urgent challenge to protect our common home includes a concern to bring the whole human
family together to seek a sustainable and integral development, for we know that things can
change. The Creator does not abandon us; he never forsakes his loving plan or repents of having
created us. Humanity still has the ability to work together in building our common home.” (Pope
Francis, 2015)

 Confucianism: For more than 2500 years, Confucianism influenced culture, society,

economy and politics of China mainly, but also Japan, Korea and Vietnam. Some
sociologists called Confucianism as a civil religion or diffused religion (Center for Global
Education, 2018). Also, Confucianism was part of the Chinese social fabric and way of
life. To Confucians, everyday life was the arena of religion. In the Analects of Confucius
there is a very little about relation of and nature, but some principles followed in
Confucianism humanism are related in nature protection and ecology.

 Confucian Connections and Reflection on Environment :  “… sustainable harmonious

relationship between the human species and nature is not merely an abstract ideal, but a
concrete guide for practical living.” (International Confucian Ecological Alliance, 2015)
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 Hinduism: Hinduism is a religion deeply rooted in nature. The sacred text (Vedas,

Upanishads, Bhagavad Gita, Epics) has many references of divinity related to nature,
such as rivers, mountains, trees, animals, and the earth. To protect them, Hinduism
encourages environmental protection and there are organizations who promote
sustainable development and support the protection of the environment through
awareness campaigns and actions (GreenFaith, 2010).

 Hinduism Connections and Reflection on Environment : “I shall now explain the
knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless
and subordinate to Me, lies beyond the cause and effect of this material world.”
(Bhagavad Gita 13.13)

“According to the different modes of material nature — the mode of goodness, the mode of
passion and the mode of darkness — there are different living creatures, who are known as
demigods, human beings and hellish living entities. O King, even a particular mode of nature,
being mixed with the other two, is divided into three, and thus each kind of living creature is
influenced by the other modes and acquires its habits also.” (Bhagavata Purana 2.10.41)

“There is an inseparable bond between man and nature. For man, there cannot be an existence
removed from nature.” (Amma, 2011)

 Islam: Hundreds of Qur’an verses support the protection of the environment. Many some
Islamic organizations promote the relation between Islam and sustainability. Islam also
approaches environment from a stewardship perspective. The earth is God’s creation, and
as humans, we have been entrusted to preserve it as we found. The responsibility of
humanity is to protect and ensure the unity (Tawheed) of the God’s creation. Moreover,
Islam prohibits the excessive consumption of resources the planet provides to the
humanity (Qur’an 7:31, 6:141, 17:26-27, 40:34). In fact, Qur’an mentions wasteful
consumption (Isrāf) as the thirty-second greatest sin.  In 2015, the Islamic Climate
Change Symposium adopted the Islamic Declaration on Global Climate Change.
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 Muslim Connections and Reflection on Environment : “Devote thyself single-

mindedly to the Faith, and thus follow the nature designed by Allah, the nature according
to which He has fashioned mankind. There is no altering the creation of Allah.” (Qur’an
30:30)

“Do not strut arrogantly on the earth. You will never split the earth apart nor will you ever rival
the mountains’ stature” (Qur’an 17: 37).

“It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed
you and perfected your forms and provided you with good things. That is Allah, your Lord; then
blessed is Allah , Lord of the worlds.” (Qur’an, 40:64)

 Jainism: Originated from India, the main teaching from Jainism is Ahimsa, the non-
violence, in all parts of life. Verbally, physically and mentally, Jainism doctrines focus on
a peaceful and disciplined life. Kindness to animals, vegetarianism and self-restraint with
the avoidance of waste are parts of Jains life. In addition, in 1990, The Jain Declaration
on Nature was written to mark the entry of the Jain faith into the WWF Network on
Conservation and Religion (The Jain Declaration on Nature, 1990).

 Jainism Connections and Reflection on Environment : "Do not injure, abuse, oppress,
enslave, insult, torment, torture, or kill any creature or living being." (Mahavira)

 “As a highly evolved form of life, human beings have a great moral responsibility in their
mutual dealings and in their relationship with the rest of the universe. It is this conception of life
and its eternal coherence, in which human beings have an inescapable ethical responsibility, that
made the Jain tradition a cradle for the creed of environmental protection and harmony.” (The
Jain Declaration on Nature, 1990).
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 Judaism: In tradition, the land and environment are properties of God, and it is the duty
of humankind to take care of it. The book of genesis, as an example, proposes that the
garden in Eden was initially the chosen territory chosen by God for human to live.

 Jewish Connections and Reflection on Environment : “And God said: 'Behold, I have
given you every herb yielding seed, which is upon the face of all the earth, and every tree,
in which is the fruit of a tree yielding seed--to you it shall be for food.” 

 Shinto: Shinto is a religion based on Kamis, spirits corresponding to natural entities:

wind, rocks, water, etc. It makes the faithful very close to nature to preserve the relation
of each person with the spirits. These relations encourage preservation of the
environment (Japan Experience, 2017). Related to the kami, it is expected that Shinto
followers are in harmonic existence and in peaceful coexistence with both nature and
other human beings (PATHEOS, n.d. [a]). In tradition, Shinto is already deeply
committed with environment because forests are sacred.

 Shinto Connections and Reflection on Environment:  “I will give over to my child the
rice-ears of the sacred garden, of which I partake in the Plain of High Heaven.” (Nihongi
II.23)

“The plan is for Religious Forests to be managed in ways which are religiously compatible,
environmentally appropriate, socially beneficial and economically viable.” (Jinja Honcho, 2009)
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 Sikhism: Sikhism is a native Indian religion appeared in the late 15th century founded by

the first guru, Guru Nanak Dev Ji. The sacred text is written by the foundational scripture
Guru Granth Sahib where there are several teachings on environment. The Sikh holy site
is managed by Shiromani Gurdwara Parbandhak Committee (S.G.P.C.), and this
organization makes decisions for the global Sikh community, especially on environment.

 Sikh Connections and Reflection on Environment: “You, Yourself created the

Universe, and You are pleased…You, Yourself the bumblebee, flower, fruit and the
tree.” (Guru Granth Sahib, Maru Sohele, page  1020)

“You, Yourself the water, desert, ocean and the pond. You, Yourself are the big fish, tortoise and
the Cause of causes.” (Guru Granth Sahib, Maru Sohele, page 1020)

 Taoism: Taoism, or Daoism, is an old Chinese religion based on the divine harmony

between nature and humanity.  Briefly, the Dao principle consists in “a path” where you
find the appropriate way to behave and to lead others.

 Taoist Connections and Reflection on Environment : “This original nature is the

eternal law. To know the nature’s law is to be enlightened. He who is ignorant of the
nature’s law shall act recklessly, and thus will invite misfortune. To know the constant
law of nature is to be generous. Being generous, one is impartial. Being impartial, one is
the sovereign. Sovereign is the nature itself.” (Lao-Tzu,Tao Te Ching, Chapter 16)

 Harmonious Principles (Daoist Faith Statement, 2003): “The Earth has to respect the
changes of Heaven, and Heaven must abide by the Dao. And the Dao follows the natural
course of development of everything.”
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“Those who have only a superficial understanding of the relationship between humanity and
nature will recklessly exploit nature. Those who have a deep understanding of the relationship
will treat nature well and learn from it.”

o CHAPTER 3

ANCIENT KNOWLEDGE AND PRACTISES IN RELEVANCE TO

ENVIRONMENTAL PROTECTION –

 Traditional Knowledge for Sustainability:

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It will be useful to suggest that science is not a monolithic entity; rather, as Henry Bauer notes: it
is "a mosaic of the beliefs of many little scientific groups" with a variety of perspectives that
individual scientists themselves posses and the studied objects bestow on them (Pielke 2002). It
has been stated that science is objective and value-free, and local knowledge is subjective and
value-laden. Nothing could be farther from the truth, indeed. All science is not necessarily value
free, and local knowledge is not always value-laden. In numerous instance science has just
rediscovered what was already known in local knowledge systems. The only difference that may
stand any ground is the way knowledge is created – and to some extent the way it is transmitted
– in both ways of knowing. A detailed discussion on local and formal methods is beyond the
scope of this paper3, nonetheless, suffice it to note here that once data and information are
generated – and get converted into knowledge by innumerable combinations – the created
knowledge remains knowledge regardless of methodology followed to create it. Thus, to posit
local knowledge as a non-science is nonsense. But that does not guarantee an exclusive truth
claim to either to local knowledge or to science. Any attempt to inhibit knowledge from re-
examination and scrutiny, either by local people themselves or by a curious researchers
attempting to learn a new way knowing is not to be understood as an attempt to discredit a
particular system of knowledge.

A discussion on local knowledge is useful at this juncture for other reasons as well (see, for
example, a detailed discussion on this issue, Pandey, 2002a). First, inadequacy of economic
incentives to conserve biodiversity as demonstrated recently by Kleijn et al., (2001) compels
rethinking classical utilitarian approach to resource management. Second, an emerging
sustainability science (Kates et al., 2001) will need all stocks of knowledge and institutional
innovations to navigate transition towards a sustainable planet. Third, rediscovery of traditional
ecological knowledge as adaptive management (Berkes et al., 2000) and need to apply human
ecological (Bews, 1935; East, 1936; Muller, 1974) and adaptive strategies for natural resource
management (Bates, 2000) offers prospects for scientists to address the problems that beset
conservation biologists and restoration ecologists. Fourth, there is an increasing realization that
we need innovative ethics and policy to conserve biodiversity and maintain ecosystem functions
(Tilman, 2000) and that such ethics need not come from the god; rather, society can cultivate
them. Fifth, local knowledge systems are disappearing at a rate that may not allow us even to
 23

know what value, if any, such systems had (Cox, 2000; Brodt, 2001; Pandey, 2002a). Finally, in
a thought provoking discussion, Cavalcanti (2002) notes that a limitation of economic
development is that it is pursued without any considerations – in practice – as to its implications
on ecosystems. The prevailing economic theories treat the economic process from a purely
mechanistic standpoint. Different ways exist, however, to deal with the choices that humans have
to make with respect to the allocation of resources, the distribution of its returns and the
fulfilment of purposes of material progress. To understand how local people solve their
economic problems in a sustainable fashion is a serious challenge in this context. A better grasp
of this issue could possibly be accomplished with the use of ethnoeconomics or ethnoecological
economics (Cavalcanti, 2002).

Management of natural resources cannot afford to be the subject of just any single body
knowledge such as the Western science, but it has to take into consideration the plurality of
knowledge systems. There is a more fundamental reason for the integration of knowledge
systems. Application of scientific research and local knowledge contributes both to the equity,
opportunity, security and empowerment of local communities, as well as to the sustainability of
the natural resources. Local knowledge helps in scenario analysis, data collection, management
planning, designing of the adaptive strategies to learn and get feedback, and institutional support
to put policies in to practice (Getz et al., 1999). Science, on the other hand, provides new
technologies, or helps in improvement to the existing ones. It also provides tools for networking,
storing, visualizing, and analyzing information, as well as projecting long-term trends so that
efficient solutions to complex problems can be obtained (Pandey, 2002a).

Local knowledge systems have been found to contribute to sustainability in diverse fields such as
biodiversity conservation and maintenance of ecosystems services, tropical ecological and
biocultural restoration, sustainable water management, genetic resource conservation and
management of other natural resources. Local knowledge has also been found useful for
ecosystem restoration and often has ingredients of adaptive management.

 Incorporating Traditional Knowledge in Practice:

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Any attempt, endeavouring to integrate traditional knowledge for biodiversity conservation and
sustainability of natural resources should be based on the principle that traditional knowledge
often cannot be dissociated from its cultural and institutional setting. Regarding the cultural and
institutional the following suggestions may be useful:

1. Each programme aiming at the promotion of traditional knowledge should be based on

the recognition that natural resource rights and tenurial security of local communities
forms the fundamental basis of respecting traditional knowledge.
2. More attention is needed on protection of intellectual property rights of traditional
people.
3. Innovative projects may need to be developed that aim at the enhancement of the capacity
of local communities to use, express and develop their traditional knowledge on the basis
of their own cultural and institutional norms.

There is an urgent need for the integration of Traditional and formal sciences. Following
considerations may be useful in this regard:

1. Development of methods for mutual learning between local people and the formal
scientists.
2. State forest policies and sustainable forest management processes need to give full
attention to ethforestry and local institutional arrangements to incorporate traditional
knowledge in forest management and development projects.
3. Traditional knowledge and traditions can contribute to the preparation of village
microplans, which are prepared for eco-development, joint forest management and rural
development. The plans should be based on both geographic and traditional community
boundaries rather than only on administrative boundaries.
4. Revival of the traditional water management systems that have served the society for
hundreds of years but are currently threatened
5. There is a clear need to integrate traditional and formal sciences for participatory
monitoring, and taking feedback to achieve adaptive strategies for management of natural
resources.

In spite of the value of traditional knowledge for biodiversity conservation and natural resource
management there still is a need to further the cause. The following consideration may be useful
in this respect:

1. Encouraging the documentation of indigenous knowledge and its use in natural resource
management. Such documentation should be carried out in participation with the
communities that hold the knowledge. Due attention should be given to document the
emic perspectives regarding IK rather than only the perspectives of professional
outsiders. The documentation should not only consist of descriptions of knowledge
 25

systems and its use, but also information on the threats to its survival. People's
biodiversity registers are a case in point (Gadgil 1994 & 1996, Gadgil et al. 2000). The
program of People's Biodiversity Registers promotes folk ecological knowledge and
wisdom by devising a formal means for their maintenance, and by creating new contexts
for their continued practice. PBRs document traditional ecological knowledge and
practices on use of natural resources, with the help of local educational institutions,
teachers, students and NGOs working in collaboration with local, institutions. Such a
process and the resulting documents, could serve a significant role in "promoting more
sustainable, flexible, participatory systems of management and in ensuring a better flow
of benefits from economic use of the living resources to the local communities"
(Gadgil et al. 2000).
2. Facilitating the translation of available and new documents describing Indic traditions
such as ancient texts on medicinal plants, into local languages and dissemination of these
documents amongst local people. Such a translation is indeed required because texts are
often available in languages (e.g. Sanskrit) not understood by many in contemporary
India. On the other hand, translation of local knowledge into formal scientific
terminology will provide space to external researchers, policy makers, and practitioners
to comprehend and support people's knowledge systems and initiatives.
3. Facilitating the exchange of information amongst practitioners of local knowledge.
4. Developing clear and concise educational material on traditional knowledge systems to
be used in communication programmes to impart information regarding the merits and
threats to indigenous knowledge systems to both policy makers and the general public.

Scientific institutions have an important role to play in supporting the knowledge systems. As
has been pointed out earlier, it is now recognised that a dichotomy between local and formal
systems of knowledge is not real, and that any knowledge is based on a set of basic values and
beliefs and paradigms. Therefore, there is a definite need to further develop systematic insight
into the nature and scope of traditional knowledge. The following activities may be useful in this
regard:

1. Developing curricula and methods for providing formal training and education in
traditional knowledge systems to agencies, researchers and practitioners who work in
collaboration with communities. In this context, the Indian Himalayan Region, which
represents a unique biogeographic entity, new initiatives by G.B. Pant Institute of
Himalayan Environment and Development have yielded positive results (see Dhar et
al. 2002).
2. Developing research projects aimed at assessing the possibilities and constraints of using
traditional knowledge under specific conditions. Such research projects should move
beyond the first generation research projects, which aimed at demonstrating the value of
local knowledge systems by focusing on successful cases of application. Second
generation research projects shall focus on comparing application of knowledge systems
 26

across a range of circumstances and across disciplines to craft the traditional

sustainability science.
3. Developing new methods for incorporating local knowledge systems in natural resource
management regimes through action research.

o CHAPTER 4

THE EFFECT OF MORDERNIZATION ON ENVIRONMENT:

Modernisation is a complex concept. It can be seen in almost every aspect of human life; from
the field of forestry to agriculture, from transport to technology, from food to industry- the world
has experienced a complete overhaul in modern era through the process of modernisation.
 27

However, modernisation is not all sound and fury about the development of human lifestyle. It
has other significant consequences as well, and some of them are bleak enough, and the list starts
with the effect, indeed ill effects, of modernisation on the environment. It has exploited Mother
Earth to satisfy its hunger and for that our surrounding environment is suffering a lot.

 URBANIZATION CAME AS AN INVARIABLE ASSOCIATE OF

MODERNISATION
Modernization began with the rapid development of urbanization. We can suggest that
urbanization and modernization have become synonymous in the last few decades and
urbanization has resulted in a massive cutting down of trees to allocate a rising population. The
result is at hand. An enormous amount of deforestation is taking place every day just to fulfill the
need of free lands where new cities, new industrial areas can be developed, where the footprints
of modernism can leave a mark. Deforestation has caused problems like global warming which is
the most pressing environmental concern at the moment.

The rising temperature has caused the slow melting of icebergs, and people look with awe at the
pictures taken at the two poles of Earth which suggest the rapid decrease of ice layers. Many
places are getting flooded for this; some people need to stay in skyscrapers which are built on
forestlands, and their life is at risk. Not only that but also the excess cutting down of trees has
created a mess in the natural season cycle. Even Sahara desert experienced rain sometimes, but
now the rain is ‘technologically’ produced in Sahara. Human beings have excelled so much
technically that we can even produce rain now. We have devastated our natural season cycle just
to satisfy our hunger for emerging as the most intelligent animal. Living contented in a high-rise
without a pleasant weather will surely not be a desirable thing, but human beings are not aware
of the consequences of its own actions.

 INDUSTRIAL EXPANSION AND ITS ADVERSE EFFECTS

The next, of course, is the industries that are a direct effect of modernisation. Industries have
expanded their scopes in a vast way, and they have brought another deadly problem of our times
in the form of industrial waste and the emission of poisonous gas which is not only polluting the
environment but also affecting the human body and mind. The emission of
greenhouse gasses from the industries is another factor for global warming, and not only they are
polluting the air, but they are also detrimental to the natural water sources as well. The industrial
waste is so poisonous that they are bringing death for the aquatic animals and this, the whole
ecological food chain is getting disrupted. This is solely due to the result of modernisation which
is allowing humanity enjoy the new renaissance in the industrial sector. Therefore, it matters
little to us what are we leaving behind. Added to this, one of the crucial components of the
ecological food chain, the human race, is also getting affected by the waste which is both on the
physical and psychological level. Radioactive wastes are causing harm that is carried forward by
 28

generations after generations. Although no one has forgotten about the Hiroshima and Nagasaki
massacre, yet that instills a very little sense in us.

 POLLUTION COMES AS AN INEVITABLE EFFECT OF MODERNISATION

Cumbersome and endless pollution is another result of modernization which is gradually killing
the environment. The increasing level of contamination of air, noise, water and what not is the
direct consequence of modernization. Every species of animals, as well as birds, are suffering to
some extent which testifies to the technological advancements in every aspect of our lives. The
way number of vehicles are increasing all over the world, the manner in which water bodies are
getting polluted, the way soil is getting dirtier with each passing day clearly suggest that
doomsday is not really far. We see everything, but we are too reluctant to do anything against it.
A recent statistics shows that in UAE only 1 percent of the population use public transport.
Technology is producing cheaper cars so that everyone can have his or her individual car but
technological advancements will not be able to purify the air that’s being polluted. Noise
pollution has invaded our lives in such a way that we are becoming resistant to it and unable to
find a place where the monster of noise pollution is not running behind.

 EFFECT OF MODERNIZATION ON THE COMMUNICATION

It goes without saying that modernization and communication touch all aspects of human life is
no exception to this. Technology has offered all modes of easy communication right from mobile
phones to computers to internet to television. It has allowed us to talk over the phone or send
emails and messages to any place around the world. Today, it is not difficult to get any
information or important news about an incident happening at a place that’s situated a million
miles apart. These good effects are nothing compared to the adverse effects of modernisation. In
the present world, kids do not go out to play with their friends but remain preoccupied with the
video games and television shows. The countless number of mobile tower installations is
wreaking havoc on the environment. Plus, the overexposure to the foreign traditions and culture
is compelling the new generation to imitate others, and all of us are somehow provoked to be a
part of the rat race that is paving the way for environmental destruction.

However, we cannot completely ignore the real effects of modernisation too. Somehow
modernisation has given us the means to live life in luxury, to connect with people with ease and
to do our works in a more convenient and hassle-free manner. Still, in spite of all the
convenience modernisation has offered us, our earth, its environment is heavily affected, and the
situation is going worse with each passing day. Modernism has not only affected the natural
environment, but it also has the cultural environment too. The pollution of the cultural
 29

environment has given birth to unrest among us. We are losing our patience; so the environment
is losing its purity. This phenomenon of modernization is affecting the society as well as the
environment, and it is our responsibility to restore it back. 

CONCLUSION
 

Thus, this project shows us how important our ancient traditions are in relation to protection of
the environment. Furthermore, it tells us how mordernization has depleted many aspects of these
traditions and cultures, and with it, the environment has suffered too.

Due to our modern ways , the environment has faced heavy damage and some of it is
irreversible. Even though several thousand steps have been taken for conserving the environment
, but at the end , all the rights and wrongs depend on the way of thinking.

At ancient times people used to pray to the 4 elements that make the earth, but at the present time
people pray for the survival of these 4 elements.
 30

BIBLIOGRAPHY

1. Books  VD Mahajan, Jurisprudence & Legal Theory, EBC, 5th Ed, Pg 1-11  Dr NV
Paranjape, Studies in Jurisprudence and Legal Theory, CLA, 2016.

2. Websites  Academia.edu  www.legalbites.in  unacademy.com  blog.ipleaders.in 

www.srdlawnotes.com  lawnotes.wordpress.com