Category: Forests (page 1 of 2)

The right shade of green

Early monsoon clouds, grey as elephant skin, span the skies over the hillock where we are planting tree saplings. From 500 saplings stacked in black plastic sleeves, I select and heave two over to nearby soil pits prepared to receive them.

These are not just any trees, I think, as I slit open the covers, without disturbing the roots. These are very particular trees. A korangupila or Cullenia exarillata sapling and a wild nutmeg or Myristica dactyloides , picked from the 120 tree species in the stack, all native to this very place in the Anamalai Hills of the Western Ghats. A land of evergreens, a tropical rainforest, a place the great hornbills, lion-tailed macaques, and thousands of other lifeforms call home. As if echoing my thoughts, the loud bark of the hornbill sounds from the mist-breathing rainforest patch in the distance, where a 15-strong troop of macaques also lives.

It’s our 21st year attempting to ecologically restore the tropical rainforest. The slope we are planting on lies open to the sky with only a few trees — a rainforest in tatters. Like other such remnants in the landscape, it has had a long history of being logged, converted to plantations, abandoned, overrun by weeds, and suffering decades of neglect. Today, our team, a dozen strong, is getting its hands dirty trying to bring back the forests that once graced the land. Some are pitting with crowbars, one scatters organic manure on the freshly excavated moist soil. A few are removing invasive weeds like lantana, carefully retaining any native rainforest plant growing alongside. Others distribute saplings, or squat besides the pits planting, mulching, and tagging the plants with biodegradable flagging tape for later monitoring.

Rainforest restoration planting in progress in the Anamalai Hills

Hours later, we visit one of our older sites restored two decades earlier. Where previously deforested open land and smothering tangles of weeds sprawled, now diverse trees over 50 feet tall stand like columns. Some young trees are flush with clusters of bright red leaves, others sprout their first crops of fruit. The harsh chattering alarm call of a giant squirrel sounds from the canopy where a troop of dark Nilgiri langurs munches its way through the foliage — both species having returned to the site in the last few years as the rainforest reclaimed the land.

Rainforest recovery in the Stanmore restoration site: from 2004 (top, site with weeds removed) to 2018 (below, after restoration with rainforest trees growing).

A million trees

Ecological restoration involves the careful planting of the right species in the right places in the right mix and right manner. Unfortunately, many large-scale tree planting programmes carried out today ignore each of these vital criteria even as they make headlines for having used hundreds or thousands of volunteers to plant lakhs or millions of saplings over hundreds of hectares, sometimes in a single hour or day.

A case in point is Telangana’s Haritha Haram programme that aims to plant 2.3 billion tree seedlings in four years. The programme also adopts the recent fad of lobbing seed balls (seeds embedded in balls of soil) across the State, one district vying for a record of 20 million. Telangana has a diverse range of natural ecosystems including grasslands, tree savannas, dry thorn forests, and deciduous forests, with hundreds of native plant species, from grasses and shrubs to trees. Yet, the official website of the project lists just a hundred tree species, including many invasive alien species such as Prosopis juliflora (mesquite), acacia wattles, casuarina, and ornamental trees. These species are not just inappropriate for Telangana, some are downright harmful. Yet, millions of seedlings are being planted and millions of seed balls tossed around, unmindful of whether the right species are being planted or even whether trees should be planted in that ecosystem at all.

Large-scale record-breaking tree planting makes news, not forests. Which explains why politicians, bureaucrats, and celebrities throng these events, while botanists, ecologists, and indigenous people are conspicuously absent. Besides failing to monitor or nurture the large numbers planted, such tree planting can cause more harm than good.

Across India, tree planting efforts suffer from five main problems: planting trees in the wrong places, planting the wrong species and species mix, planting too few species, failing to consider seed provenance, and planting without considering the rights of local people.

Rich deserts

The most egregious harm comes when people plant trees in areas that do not naturally support many trees: open natural ecosystems (ONEs). India has a remarkable diversity of ONEs from the hot desert dunes of Jaisalmer to the cold desert steppes of Spiti and Ladakh; from the thorn scrub and savanna woodlands of the Deccan Plateau to the ravines of the Chambal; from the dry grasslands of Banni to the wet grasslands of Kaziranga; from the montane grasslands of the Western Ghats to the alpine meadows of the Himalayas. ONEs span about 3,29,000 sq.km. or 15% of India’s land area, according to a recent study by ATREE, a Bengaluru-based NGO, and maps by scientists M.D. Madhusudan, Abi Vanak, and Abhijeet Kulkarni.

These open natural ecosystems, mislabelled ‘wastelands’, are ecosystems in their own right, home to many specialised and endangered plants and animals. Two of India’s most endangered bird species — the great Indian bustard and Jerdon’s courser — are birds of open drylands. When tree plantations, including alien or introduced trees, smother open grassland and scrub, native plant and animal species decline and disappear.

Trees planted inappropriately in chinkara habitat, destroying a grassland ecosystem (Photo: Abi Vanak)

Tree planting in ONEs can also affect local hydrology and reduce water availability. Native grasses and dryland plants are adapted to use little water in keeping with local rainfall patterns and infiltration, while helping recharge groundwater. But tree plantations in such areas can increase water uptake and transpiration, depleting the water table. For these reasons, open natural ecosystems deserve protection, including from tree planting. The ATREE study estimates that about 6,452 sq. km. or half the ONEs in Telangana could suffer from inappropriate tree planting. Across India, 51% of ONEs are similarly threatened.

Tree planting in forests can go wrong, too, as best seen in India’s flawed compensatory afforestation, where plantations are established ostensibly to compensate for forests destroyed for development projects. A November 2017 report by Community Forest Rights–Learning and Advocacy (CFR-LA), a group working on forest rights issues, examined 2,479 compensatory afforestation plantations in 10 States listed in the Government’s E-Green Watch website, and found that 70% were on forest lands instead of non-forest lands. This signifies a double-loss: the original forest is wiped clear for built infrastructure, while double the area in a new ‘afforestation’ site is scoured by earthwork, trenches, and concrete structures, only to introduce alien and inappropriate trees neither native to the original destroyed forest nor to the ecosystem in the new location. In effect, three times the area of some of India’s most remarkable forests are being destroyed or disturbed at taxpayer expense in the name of compensatory afforestation.

Monoculture eucalyptus plantations are not forests and can be harmful in many ways to natural ecosystems. photo by Kalyan Varma, see his full photo essay here.

Planting the wrong species and species mix is legion in tree planting programmes. The species planted are often alien, such as eucalyptus, mesquite, senna, and wattles, or include naturalised species such as gulmohar or neem. Even where planters claim to use native species, they are generic native species found widely elsewhere in India (such as amla, banyan, or jack) rather than those native to the ecosystem at the planting location.

Worse, the seeds or seedlings are not sourced from local ecosystems or appropriate seed zones, but randomly sourced and trucked in from whichever nursery or market happens to sell them. Only a few tree planting programmes take the required care to identify the correct natural ecosystem and vegetation and bother to ethically source seeds or raise seedlings in local, native plant nurseries.

Without people

In afforestation sites, State forest departments and implementing agencies also plant a pitifully small number of tree species, usually less than 10, often as few as two or three. One study found that more than half of the 2,35,000 ha afforested between 2015 and 2018 used five or fewer species. To take just one random example from 2015, to offset the diversion of 103 ha of forest land for the trans-Arunachal highway, the State planned compensatory afforestation in 310 ha of land in a village forest reserve. Both the original forest and the village reserve would have had hundreds of plant species, but the afforestation, according to details published online, planted five unnamed species at a cost of ₹28 lakh.

Tree planting programmes often fail to consider the roles and rights of local communities, enshrined in the landmark Forest Rights Act (FRA) of 2006. The CFR-LA report found that of 52 compensatory afforestation plantations in Chhattisgarh, Jharkhand, and Odisha, all were established on community forest lands vested in the village gram sabhas by the FRA, but all were carried out without gram sabha permission. Even during the pandemic in 2020, States such as Chhattisgarh and Odisha continued such afforestation on lands belonging to and used by indigenous people, excluding them by building fences and walls. Under rules framed by the present government in August 2018, the requirement for gram sabha consent has been done away with, violating local rights and compromising traditional land use, such as for fodder and grazing. Crucially, it also fails to empower communities as agents of restoration.

Meanwhile, destructive development projects are poised to destroy millions of native trees in some of our best forests. A science college in Dehradun set to fell over 25,000 trees, the Buxwaha diamond mine in Bundelkhand set to hack over 2.15 lakh trees, the Ken-Betwa river-linking project slated to destroy 23 lakh trees, the proposed trans-shipment terminal on Great Nicobar island that will kill untold millions in some of India’s most extraordinary forests, and the list goes on and on. Efforts to protect these existing trees in our forests could do a lot more good than misguided tree planting.

A rainforest returns

Back in the Anamalais, I mulled over our own small-scale tree planting for rainforest restoration. Over two decades, we had planted around 70,000 trees to restore about 100 ha of highly degraded rainforest, working hectare by hectare, chasing neither targets nor records, but aiming to bring back a semblance of the original rainforest ecosystem as best we could. Three local plantation companies, Parry Agro Industries, Tata Coffee, and Tea Estates India, had also stepped up to protect over 1,075 ha of existing rainforest patches within their tea and coffee estates.

Taken together, our work was an attempt to show that protecting remaining forests was the first priority and tree planting could be done and done well, when and where it was really needed. We hoped it would serve as a model of ecological restoration that would motivate others to plant ecosystems and not just trees. Ecological restoration of the appropriate ecosystem — whether grassland, desert, savanna, or rainforest — is preferable to blind tree planting.

For us, there was another salient reason to plant rainforest trees, year after year, decade after decade. If all went well, one day, a few decades hence, from the nearby rainforest patch, descendants of the troop of macaques would comb the canopy of the Cullenia, and future hornbills would whoosh onto the Myristica to feed on the fruits of the very trees we had planted.

This article appeared as the cover story in The Hindu Sunday Magazine on 8 August 2021. Available online under the title Why frenzied tree planting is no answer to ecological restoration.

Cover story in The Hindu Sunday Magazine

A rough draft of conservation history

Newspapers, as someone famously said, publish the first rough draft of history. If this is right, then the book under review can be said to provide a first rough draft of the conservation history of India from the mid 1990s to the present. Conservation Kaleidoscope: People, Protected Areas and Wildlife in Contemporary India by Pankaj Sekhsaria contains a selection of news items from mainstream media and accompanying editorials that first appeared in the bimonthly newsletter Protected Area Update (or PA Update) edited by the author and published by the environmental organisation Kalpavriksh. PA Update, still in publication, typically focuses on news and issues concerning India’s wildlife sanctuaries, national parks, tiger reserves, conservation and community reserves, and surrounding landscapes. The newsletter began publication as the PAM UPDATE News on Action Towards Joint Protected Area Management in September 1994 and matured over the years into its present 24-page bulletin form. The book covers the period from around 1996 to the present day, bringing out conservation news, issues, and opinions, kaleidoscopic in their diversity.

Distilled yet diverse themes

The period covered by the book was marked by a huge churn in India, as conservation moved from its protectionist origins to grappling with diverse challenges and threats, some old — such as dams and human-wildlife conflicts — and many new — such as linear infrastructure intrusions and mining. The foremost among these trends is the rise of the neoliberal state and the trampling of environmental and livelihood concerns under the iron wheels of untrammelled economic and industrial growth. This juggernaut rolls on, watering down or whittling away environmental laws and regulations, and obliterating sections of protected areas (PAs) or entire PAs denotified, to make way for destructive development.

The period also stands witness to the tension of shifting from exclusivist ideas of pristine and inviolate protected areas to more inclusive views of people as partners in conservation. Another landmark in this period was the Forest Rights Act of 2006 that created new opportunities to redress historical injustice, park-people conflicts, and empower forest dwellers to challenge destructive development in their lands. The increase in protected area coverage in some parts of India and the establishment and growth of vibrant civil society organisations focused on research, on-ground efforts, and community-based conservation, must be counted on the positive side.

The cover of the book Conservation Kaleidoscope. The book is organised in 14 chapters that distill the news and what sets the tone of the book are the accompanying editorials that present these in the immediate context, while linking them to wider currents and cross-cutting issues in conservation.
The cover of the book Conservation Kaleidoscope. The book is organised in 14 chapters that distill the news and what sets the tone of the book are the accompanying editorials that present these in the immediate context, while linking them to wider currents and cross-cutting issues in conservation.

None of these larger issues are dealt with in great depth in this book, yet all find some place in it among a tapestry of landscapes, waterscapes, and lifescapes. The book is organised in 14 chapters that distil the news and editorials into thematic (Law, Policy, and Governance; The Developmental Threat; Tourism), species-oriented (Fate of the Elephant; Tigers and Tiger Reserves), and ensemble chapters (A Colourful Mosaic; Specific Geographies). The coverage is inevitably selective. What sets the tone of the book are the accompanying editorials that present these in the immediate context, while linking them to wider currents and cross-cutting issues in conservation.

Protected areas and beyond

In these editorials, Sekhsaria speaks up for wildlife not just inside PAs, but for the wildlife outside PAs. He talks about involving people living inside PAs in their management, and on sensitising people outside PAs, including city dwellers and urban conservationists, into the realities and needs of conservation. He decries the focus on a few charismatic species or reserves, and champions the cause of diversity in species, landscapes, and conservation strategies. Often, the editorials accompanying each chapter devolve into a series of probing questions triggered by the news: questions that must be asked by and of policymakers, conservationists, and other citizens.

Wild elephants crossover at Kaziranga National Park. Photo by Mashanka/ Wikimedia Commons.
Wild elephants crossover at Kaziranga National Park. Photo by Mashanka/Wikimedia Commons.

Case studies in a staccato rhythm

Built as it is largely on news on conservation that manage to appear in mainstream media, the picture that emerges from the book of India’s conservation history is more like a series of rapidly-projected slide photographs rather than a moving film with a clear beginning, a narrative flow, climax, and denouement. This staccato presentation of news and opinion can be unsettling and difficult to read or grasp as a coherent narrative. And yet, while it presents no grand panorama, the book is nevertheless revealing in its particulars, in the details that emerge from a focus on myriad individual cases: a reserve forest denotified in Andhra for industrial use; a road cleared through a PA in Uttarakhand; mass bird deaths in a Rajasthan lake; police firing in Wayanad, Kerala; a conference on bees in Tamil Nadu; human-elephant conflict in Jharkhand; and so on.

A reference for wildlife history in India

Where the book inevitably falters is in providing depth and completeness. A news event on a threat in a new area is flagged, but the reader is often left with little idea of what came later. The section on the Forest Rights Act is insubstantial: with little news or analysis of cases where the FRA has been implemented or deliberately disregarded. Another major gap in the book is the paucity of reports or editorials about wildlife research in and around PAs. In India, there has been a remarkable growth of institutions and scholars engaged in wildlife research since the 1990s, with better understanding on wildlife conservation issues, numerous new discoveries and findings coming to light, and increasingly brought to the public by excellent science communicators and journalists. Recent issues of PA Update do carry a section about research, but this very significant aspect remains a dark patch in the otherwise colourful conservation kaleidoscope. Despite these limitations, this book is a worthwhile read and reference for a wide spectrum of people concerned with politics, development, wildlife and environment in India.


Banner image: Jim Corbett National Park. The author Sekhsaria speaks up for wildlife not just inside PAs, but for the wildlife outside PAs in his book. Photo by Shashwat Jha/Wikimedia Commons.

This book review was first published on Mongabay India on 19 April 2022 under a Creative Commons Attribution-No Derivatives 4.0 International License.

India’s Revenant Forests

Leonardo DiCaprio may have a lesson or two for India’s ministry of environment, forest and climate change. The Hollywood actor, as protagonist of a 2015 Oscar-winning blockbuster, plays a character who is ­att­acked, gravely wounded and left for dead, but who nevertheless recovers to live on as The Revenant of the film’s title. Now, ­imagine a Bollywood version: with an actor like Naseeruddin Shah in DiCaprio’s role, acting alongside co-stars like Ratna Pathak, Nandita Das, Rajkummar Rao and other ­talented artistes playing complex ­character roles. And imagine now that Shah plays a character who is beaten, mortally wounded and left for dead, but comes back to life. Except, in this Indian version, it is not the wounded and recovering Shah himself, but someone altogether different: say, a Salman Khan or an Akshay Kumar who ­returns with Kangana Ranaut in tow, both hero and ­heroine predictably hogging almost every scene. Would the latter character, ­co-stars and film still be a revenant representative and worthy of the original? Or would it just be a completely artificial ­replacement, ­bearing no res­emblance to the original in ­appearance, artistry or talent?

India’s environment ministry appears to fav­our the latter form of transformation if we go by recent trends affecting India’s forests and other natural ecosystems. Take, for instance, the plans to bring so-called development to the Andaman and Nicobar Islands (A&N), which involve destruction of about 20,000 hectares of forest. The A&N forests are ecologically unique and rich in biodiversity, with a large number of species, many of which are endemic and found now­here else in the world. To offset the kind of damage that will result from such projects, India has a system of compensatory afforestation that involves regrowing an equivalent area of forests in non-forest land or double the area in degraded forest land. The compensatory afforestation planned for A&N inv­olves about Rs 1,480 crore to reg­row forests in…wait for it…Madhya Pradesh!

For the destruction of biologically rich forests such as these in the Andaman Islands, the compensatory afforestation will be carried out in Madhya Pradesh!

Thus, biologically rich forests will be ­des­troyed in a unique island ecosystem and a false replacement—probably using just two or three totally inappropriate species not native to either ecosystem—will be ­created over 2,000 km away in the middle of India in a totally different bio-climatic zone. Instead of the beautiful performances and uplifting music in the original movie, we will be treated to the usual tired masala and inevitable item number in the replacement.

That, in a nutshell, is the story of India’s compensatory afforestation programme, helmed by the Compensatory Afforestation Fund Management and Planning Authority or CAMPA. The CAMPA programme is founded on the belief that natural forests and other ecosystems can be severely damaged or destroyed in one place and then regrown elsewhere using money shelled out by those implementing the destructive projects. In 2018, a fund of Rs 66,000 crore had accrued over the previous decade from payments for forest destruction in the belief that the ­des­troyed forests can be ‘compensated’. In August 2018, the Central Government ­notified rules under the 2016 Compensatory Afforestation Fund Act to unlock these funds ostensibly for this purpose.

The compensatory afforestation law is now channeling a huge pot of money for aff­orestation through state bureaucracies and private parties and businesses. But it is a fat­ally flawed programme suffering from at least four major problems: planting trees in the wrong places (including grasslands, wetlands and deserts), planting the wrong tree species in forests, planting just one or a handful of tree species, and planting in lands of local and indigenous people without their consent and involvement. Almost all compensatory afforestation involves one to all of the above damaging practices.

Monoculture tree plantations are not forests: A panorama shot of a teak (Tectona grandis) plantation (Left) and moist-deciduous forest (Right) in a protected area in Karnataka, India. Photo by: Anand Osuri, CC BY-SA 4.0, via Wikimedia Commons.

Compensatory afforestation in principle and practice is regressive, but it is now a programme with deep pockets and a greatly enlarged potential for wreaking more ­damage to India’s forestlands and non-­forest community lands and commons. It needs to be urgently replaced by an appro­ach that recognises the importance of ­retaining all existing natural and undisturbed forests, protecting non-forest ecosystems such as deserts, grasslands and savannahs from ill-advised tree planting, and reviving the roles and rights of local communities and gram sabhas. Where ­forests have been alr­eady degraded or des­troyed, there is a need to change focus from ‘afforestation’ to ‘ecological restoration’.

Ecological restoration has been defined as “the process of assisting the recovery of an ecosystem that has been degraded, damaged or destroyed”. Key to this is the concept of (‘assisting’) natural processes of recovery rather than installing by brute force a replica or replacement ecosystem. It involves working with nature rather than against nature. Restoration involves bringing back the original ecosystem—not just forests, but also sav­annas, grasslands, wetlands or deserts. Restoration requires careful attention to landscape, the right species mix, and appropriate methods that minimise further disturbance, foster natural recovery, and employ ecologically informed interventions.

Ecological restoration fosters recovery of diverse species native to specific ecosystems by working with nature.

Restoration allows the recovery of species native to local ecosystems at a site-specific level, not forcible planting of saplings from some bundled list of species blindly applied to entire states or regions. It would also req­uire stripping away the bureaucratic obsession with infrastructure creation and concretisation (check dams, trenches, waterholes and such), and replace it instead with minimising alterations to landscape and terrain to nurture a greater degree of naturalness. It mandates a close focus on natural vegetation types and how much of each type remains and in what condition, rather than on generic measures of green cover, forest cover, tree cover or density classes that is the present obsession of the forest bureaucracy. Finally, ecological restoration offers an ­opp­ortunity to empower local communities and stakeholders as participants, because local people are far more knowledgeable and intimately connected to nature than the ­forest bureaucracy, external contractors or private sector plantations will ever be.

Still, the larger question remains: can an ecosystem such as a river or a forest—once damaged by destructive development, ­def­orestation or pollution—be helped to ­rec­over to its original state or some reasonable approximation of it? Can the diverse set of native species, the unruly, wild character of the original ‘jungle’ or river or grassland be brought back? Contemporary research ­suggests this can happen only partially, and only when ecological restoration is carried out with a great deal of care and effort. And that is an additional reason to be far more cautious than we are at present with how we treat and manage the little that is left of India’s forests, rivers and other natural ecosystems.

This article first appeared in Outlook Magazine on 14 June 2021.

The Animacy of Language

My book review in Biblio (Apr – Jun 2021) of Wild and Wilful: Tales of 15 Iconic Indian Species by Neha Sinha (Harper Collins Publishers India, 2021, 232 pp., Rs 599, ISBN 978-93-5357-829-9).

Engaged, urgent and political writing rarely achieves the cadence, structure and pace one expects from literary works of poetry, fiction, or creative nonfiction. The immediate tends to trump the timeless, the critique of outside power overcomes any reflection of inner self, and the plot is forced along by an agenda rather than the wilfulness of its characters. It is a challenge for a writer to resist the opposing pulls and find equipoise apt for the work. Neha Sinha’s Wild and Wilful, a welcome addition to literature on the natural world, walks that tightrope with grace. Her writing balances the urgency of conservation in a battered world against life in the slow lane. It tempers criticism of the powers-that-be and how humans affect nature with reflections on her own vulnerability and how nature affects each one of us. It calls for a renewal of a more humane and sensitive relationship with nature while foregrounding the characters – 15 species from elephants and starlings to butterflies and crocodiles – each portrayed in all their wildness and wilfulness.

The Introductory chapter outlines how the book is organised in four parts – Earth, Sky, Water and Heart – each holding its own cast of characters of “the wild that walks alongside us and through the pages of our neat, daily lives”. As the author explains,

Under Land, we have political capitals, the deserts, woodlands and forest. Under Sky, we have birds and butterflies that spend days migrating between countries or states. Under Water, we have ponds and rivers. Under Heart, we have urban jungles, the places many of us live in, and the places where we lose and find ourselves in repeatedly.

The first two chapters focus on Leopards and Rhesus Macaques, two familiar species found even in urban areas, highlighting the challenges of coexistence with people. From there, the author segues into the Thar desert, the last stronghold of the critically endangered Great Indian Bustard, threatened now by solar farms and powerlines, and then across the country into Arunachal Pradesh where the White-bellied Heron and Black-necked Crane face equally serious threats from hydroelectric projects. More well known are the species she profiles in the next three chapters: the King Cobra and Cobra, the Asian Elephant, and the Tiger. The ‘Sky’ chapters focus on migratory Tiger Butterflies and Amur Falcons, while the ‘Water’ chapters dive into the lives of the Gangetic Dolphins and Mugger Crocodiles. The final ‘Heart’ chapter, set amidst the gloom of the COVID-19 pandemic, flutters alive with Rosy Starlings on silk cotton trees abloom.

Each chapter braids evocative descriptions of species and landscapes with accounts of the many thoughtless or deliberately destructive human actions warping the relationships between humans and wild species. The caged leopard has “a liquid effortlessness that could only come from true strength…poised even in its panic” writes Sinha in an opening passage that appears to take you into the mind of the terrified leopard and the anguish of the author bearing witness. Describing the leopards that appeared in Delhi and the ones that live in Mumbai, those that saunter through the campus of the Wildlife Institute of India in Dehradun, and those roaming across wildlife reserves, farms and towns, Sinha paints a grim portrait. The leopard is beautiful yet inconvenient, a pest “like a cockroach” to be eliminated rather than appreciated and accommodated.

The author’s descriptions of the species she writes about bring them alive as beings with character and agency. The butterfly seems “made of sunrays carrying dust, coming into existence simply because we wished for colour to float around our faces”. The elephant “…is large, it is nearly soundless. Its huge feet are whispers in the wind, like songs people don’t sing as they work hard raising paddy”. The statuesque White-bellied Heron “is the very image of montane wilderness — a secretive bird with all the coiled energy of something that is living but appears like it is made of stone, almost like the mountain itself ”. The eye of the crocodile “is an ancient eye, a jewel eye, a dinosaur eye”. As Sinha informs us, “There is a whole bouquet of characters in the forest; you just have to learn to know them.”

The personhood of animals evident from their intimate portrayals is not difficult to appreciate. In the chapter on elephants, the author notes how people of the Toda community perceive animals “like people…they are a who, not a what”. For the villagers living alongside mugger crocodiles in village ponds of Kotmi Sonar in Chhattisgarh, the reptiles are their crocodiles that they lived alongside with an “easy, deeply felt understanding”. The touching story of the 75-year-old Bababji, who lost his hand to a crocodile, yet treats them as his wards and protects them is testimony to this felt affinity and appreciation for other living beings. Writing of Gond tribals in the central Indian forests and their remarkable knowledge of the native trees, Sinha notes, “Where we see trees, the Gonds see characters and old friends.…trees like people…” Later, in writing about dolphins and the proposal for their capture for use in entertainment in dolphinariums, Sinha notes how even the authorities are beginning to find this morally unacceptable and consider dolphins as sentient, non-human persons. And yet, if there was one thing that was disappointing in getting to know the book’s wild and wilful beings, it was that the author, with few exceptions, uses the impersonal pronoun it to refer to them, in language suggestive of a what, not a who.

This is not a trivial concern in writing about the natural world. As Robin Wall Kimmerer writes in her fine essay “Speaking of Nature” in Orion magazine (March/April 2017)1:

…I think the most profound act of linguistic imperialism was the replacement of a language of animacy with one of objectification of nature, which renders the beloved land as lifeless object, the forest as board feet of timber. Because we speak and live with this language every day, our minds have also been colonized by this notion that the nonhuman living world and the world of inanimate objects have equal status. Bulldozers, buttons, berries, and butterflies are all referred to as it, as things, whether they are inanimate industrial products or living beings.

Robin Wall Kimmerer, Orion, “Speaking of Nature”

Kimmerer goes on to call for restoring the grammar of animacy that is often part of indigenous traditions to the English we use in writing and speaking about the natural world, even suggesting inventing new pronouns for the purpose. Wild and Wilful certainly does not render land as lifeless object or forests as purely utilitarian. Yet, if there ever was a book of nature writing in India that could have adopted a grammar of animacy and been even better for it, it is Wild and Wilful.

Besides giving voice to the plight of animals, the book also features other voices. Like the voices of conservationists trying to save the Great Indian Bustard from extinction or opposing the ill-planned removal of leopards and macaques to foster informed coexistence instead. There are voices of tribals and villagers who retain deeper connections with land and other living creatures. And, perhaps uniquely among popular books on Indian wildlife, the voices of women living in forests alongside tigers. Readers of the book are drawn into the world and worldviews encapsulated by these voices. Often, the author also directly addresses the reader, ‘you’, stepping in with an inclusive ‘we’ or ‘us’ as if for a collective arm-around-the-shoulders conversation:

If you encounter a wild animal, you are not in its company. Rather, you survive by the grace of the animal. Most wildlife is swifter, toothier and stronger than us. …We survive because the animal decides to let us be.

The prose is fluid and well-paced, engaging, even revelatory at times, making you want to stay to be part of this conversation. Sinha’s writing is unlike that of the “lone, enraptured male” of the genre2, and is more akin to the thoughtful and evocative work of writers like Terry Tempest Williams or Rebecca Solnit. As a regular columnist and a conservationist herself, Neha Sinha has directly engaged in most of the conservation issues she writes about, making for a more authentic and compelling narrative.

Beautiful profile photographs of the main animal protagonists accompany each chapter, not to mention the wonderful cover photograph of elephants. The book has few errors or typos and only the rare misstep in prose. The host plant of the tiger butterfly is Calotropis not ‘Caloptris’ (p 154, 156); Chhattisgarh hardly connects the Eastern and Western Ghats, or the Chota Nagpur Plateau to the Himalaya (p 149), and the White-bellied Heron does not sit on boulders (p 58) as much as stand on them. These hardly take away from the pleasure of reading: some chapters alone make the book worth buying. This fine book deserves to be read by everyone interested in nature or conservation or good writing on the natural world.

In the end, Wild and Wilful evokes a better understanding of the vulnerability of these animals to the many forces impinging on their lives and survival: trees and tigers and elephants at the mercy of roads and speeding vehicles and railway lines; bustards and flamingos killed by powerlines mushrooming across Western India from so-called green energy projects; attitudes that treat wildlife as the other, the nuisance; the deadening of rivers behind dams and dredged waterways and the deafening of dolphins by underwater noise from boat traffic, and more. But that is not all. Wild and Wilful brings home a more salient message: that the loss of the wild will be a great loss to our own lives and spirits too.

REFERENCES

  1. Robin Wall Kimmerer: “Speaking of Nature: Finding language that affirms our kinship with the natural world”, Orion, March/April 2017, pp 14-27. https://orionmagazine.org/article/speaking-of-nature/.
  2. Kathleen Jamie: “A Lone Enraptured Male”, London Review of Books, Vol. 30, No. 5, 6 March 2008. https://www.lrb.co.uk/the-paper/v30/n05/kathleen-jamie/a-lone-enraptured-male.

Citizens of the Earth

The scarlet dome erupts over the rainforest canopy. On this cool, clear January morning in the mountains, the tree emerges like a flaming island in an ocean of green. The leafless branches hold fiery red blooms on twigs lined with thousands of thorns, like flowers strung on razor wires. In resplendent minority, the deciduous tree stands flamboyant over the evergreens, whose flowers, if there are any, remain modestly concealed among millions of leaves. The splayed branches of the great emergent twitches with movement and pulses with song like the flicker and crackle of sparks in a fire. The silk cotton tree, Bombax ceiba, under which I stand, is alive and alight. I sense a portent of something unexpected.

Bombax ceiba flowering in the Anamalai Hills (Photo: Srinivasan Kasinathan & Ganesh Raghunathan)

Across the backwaters of the Lower Sholayar or Ambalappara dam in neighbouring Kerala, across an imaginary border drawn on the waters of a river named for the rainforests, from the midst of a vast forest tract, looms the red dome of another silk cotton tree. From the Tamil Nadu side, peering through binoculars, I see life flickering on that far tree’s branches. Called ilavu or elavan by people—including Kadar forest dwellers—on either side of the border, the trees seem rooted to place. And yet they are linked by tendrils of language and life that I barely begin to discern.

Red silk cotton tree

Shrill squeals pierce the morning air and I look up. A dozen jet black birds with golden leathery wattles on their heads frolic among the flowers, dipping their orange beaks into the red corollas. Hill mynas. Sated after a swig of sugary nectar or disappointed that someone got there before them, the birds fly from flower to flower in a squeaky, whirring beat of wings. They are not alone.

Bell-like clangs announce the arrival of a pair of racket-tailed drongos, dressed in glossy black and sporting audacious tails tipped with wires and black spatulae. I barely glance at them before a buzzing see-see-see draws my eyes to a little green blur whizzing onto a neighbouring twig. The vernal hanging parrot perches, pulls his tiny matchstick leg over his wing to scratch the side of his face, his wings falling partly open to reveal a red rump set against his parrot green. After his scratch, he sidles over to the nearest flower. Below him, on a stout branch, a thrumming mass of rock bees covers a large U-shaped pendent hive. On a nearby branch, a jungle-striped squirrel walks gingerly over the thorns nosing and nibbling at flowers en route. And there’s more. A flourish of black and yellow arriving with a screech: golden oriole. A flutter of reds and olives: common rosefinches, males and females, migrants from the Himalaya and further north now here to make the best of winter blooms and seeds. A tree top violinist fiddling fast and high pitched: a tiny purple sunbird singing his heart out, the energy of his notes falling like rain around the tree. A party of birds winging back and forth: Malabar starlings, leafbirds, and bulbuls. Darting about, chattering, diving for a drink from deep red cups, they even look like they are having a party.

It’s a party thrown by the silk cotton trees. Come, partake of this prolific nectar, they seem to say—a generosity hiding an agenda of its own. For when the birds and bees, and, too, the bats by night, visit the flowers, they are dusted with golden pollen to carry onto flowers of other silk cotton trees, ensuring cross-pollination. Each flower produces over eight million pollen grains from its ring of about eighty to hundred anthers, but pollen falling on the stigma of the same flower or of another flower on the same tree will fail to result in fruits. For reproduction, cross-pollination is vital. With crimson cup offerings, the trees entice animal vectors to do the job for them.

Red silk cotton in full bloom

Weeks later, by April, many of the cross-pollinated flowers—those not eaten by macaques or dropped onto the forest floor to be munched by muntjacs—form oblong capsule-like fruits that are silk-stuffed cocoons of seeds. The capsules burst open in the hot, dry weather, letting the seeds, each with its little wispy parachute, fly with the winds. Silky white carpets form in the forest floor in the vicinity of silk cotton trees just as the pre-monsoon thunderstorms arrive to trigger the germination of the lucky seeds downed in the right spots. On the branches, new leaves sprout and splay their fingers to catch the light as the trees flush green again in sync with the rains, as if following a ticking clock of the spinning earth.

My thoughts swing to other flowering silk cotton trees that I had stood under across India in years past. I recalled the stately semal trees in Teen Murti Bhavan, New Delhi, welcoming birds of astonishing diversity in the national capital. I thought of the trees in the far northeastern forests of Dampa in Mizoram, bordering Tripura and Bangladesh. There, one January, I had watched birds feasting on nectar on a tree spiring over bamboo forests. Across another river and another border, this one not just imagined in maps but sliced on land by ugly fence and razor wire, were other silk cotton trees, whose pollen would be carried by birds and bats and bees and whose seeds would fly with the wind across states and nations. There, the tree was called bochou by the Bru, sinigaih by the Chakma, and phunchawng by the Mizos at that territorial trijunction.

It struck me then how absurd it is to affix territorial tags to these trees: could the silk cotton trees be Tamilian or Keralite when all that separated them were seamless river and air? Could the tree in Mizoram have sprouted from a seed blown from Tripura by the winds of time, growing over decades to stand tall and free? Would we deprive it a record in our national registry of trees because it was spawned by a pollen grain winged over from Bangladesh by an unwitting myna or starling? The trees remain rooted but are not isolated, immobile individuals. They are active, mobile, and complex living beings connected to hundreds or thousands of other plants and animals, in what the novelist John Fowles once described as a ‘togetherness of beings’.

At the turn of every new year, as silk cotton trees erupt in red across India’s forests, they signify neither flags of territory nor salutes to freedom. They celebrate a togetherness of beings who know how to live as citizens of the earth.

On 8 March 2020, while the citizenship protests in New Delhi were ongoing, an edited version of this article appeared under a different title in the Indian Express Sunday Eye.

The mistletoe bird

It is one of those little plants that you hardly notice in the rainforest. It perches on tree branches, like a sea fan on a coral boulder, like a Christmas decoration. At a glance, it seems like another tassel of twigs and leaves emerging from the tree. But look closer and you see that its leaves are smaller and a paler green, tinged with coppery yellow, unlike the tree’s longer, parrot-green leaves. On the tree’s brown branch powdered with white lichen, the little plant arises out of a swollen bulb-like base, holding out dark brown twigs dusted with white spots, like chocolate sprinkled with sugar. Clusters of pinkish-red berries and buds line the smaller plant’s twigs, on the tree bereft of fruit or bud.

The clutch of leaves, berries, and flowers are on the tree, but are not of the tree itself. The little plant is an epiphyte: a plant that grows on other plants. It is a mistletoe.

In the company of mistletoes lives an unassuming little bird that you hardly notice in the rainforest.

…Read more in the The Wild Heart of India: Nature and Conservation in the City, the Country, and the Wild. An edited version of this article appeared on 19 August 2017 on Scroll.in. It appeared in my blog on the Coyotes Network on 25 August 2017.

6 impossible things a coffee lover can do before breakfast

1. Wake up and smell the coffee. No, not the coffee brewing in your percolator or stove-top at home, this coffee has not been a bean yet. Far sweeter, heady, finer than jasmine, it suffuses the air all around, seeps into your lungs inside, bathes you in fragrance outside. It emerges, imperceptibly, from millions of soft, white-petaled flowers packed along the branches of waist-high bushes ranging all around you under the shade of rainforest trees. A week earlier and you would have barely seen the waiting green buds clustered at leaf axils, a week later and the spent blooms would have wilted away. You arrive on exactly the right morning, a week after the first rains of summer, at the tropical coffee plantation in glorious, copious, synchronous bloom.

Arabica coffee in bloom. By Marcelo Corrêa (Own work) [GFDL or CC-BY-SA-3.0], via Wikimedia Commons.

2. Listen to the morning buzz. No, this is not the artificial twitter of virtual voices flickering out of your phone or computer screens. This is the real thing: the morning chorus of birds carrying the sibilant twitter of sunbirds and white-eyes, alongside the clarion clang of racket-tailed drongos, the rhythmic metronome of barbets, and the raucous cries of great hornbills. All around sounds the delicate, pervasive hum of pollinating bees—small stingless bees, striped honey bees, giant rock bees—all living up to their clade name, anthophila, the flower lovers. Dip into the flower, sip the nectar, shrink and become the bee.

Rock bee (Apis dorsata) hive on a rainforest shade tree above a coffee estate in the Anamalai hills. By T R Shankar Raman [CC BY-SA 4.0], via Wikimedia Commons.

3. Share and savour a bole of fruit. The jackfruit, like disfigured, spiky footballs, hang heavy from the knobbly bole of the shade tree. A macaque has eaten a monkey’s mouthful out of one, revealing oozy white latex and pulpy yellow innards. Now, the leaves shiver behind a leaping red-black blur. Cream-faced, tuft-eared, bushy-tailed, the giant squirrel soft-lands on branch, scurries to bole. Hanging by his hind feet, he pulls a marble-sized seed wrapped in pulpy flesh to his mouth. Later the fruit could fall or be yanked down by a hungry elephant. Take a bite yourself. Savour the fruit of giants.

Jackfruit tree in copious fruiting. By A. J. T. Johnsingh, CC BY-SA 4.0, via Wikimedia Commons.
A pair of giant squirrels tearing away at jackfruit. By Chinmayisk [CC BY-SA 3.0], via Wikimedia Commons.

4. Eyeball the headlines. Look up the news: for instance, about yesterday’s gathering of eminent area residents at the annual jack feast. Parallel furrows on tree bark show Sambar had stripped off a snack, just before Elephant came by after her mud bath and rubbed herself on the trunk. By night, Civet came for the rainforest fruit platter, placed a seed-studded scat on a rock as his mark of approval. Porcupine left a quill behind, unexplained. You can only surmise what the writers on this landscape are up to, or mean, by the marks they leave behind.

Indian crested porcupine. By Harsha Jayaramaiah [CC BY-SA 4.0], via Wikimedia Commons.

5. Clean up after. A tiny bird, small enough to hold in your fist, shows you how. The flowerpecker flits above among the mistletoes adorning tree branches like Christmas decorations. With his beak, the bird pinches the mistletoe fruit, sticky to touch, to pop the seed and wipe it off on a twig. Or he swallows it and will later have to wipe the goopy seed off his butt on a twig where the seed will grow into a future mistletoe. Biologists call this directed dispersal, but there’s something even more admirable in what the little fella does that you could emulate: don’t just wipe stuff off, regenerate what you consume.

Nilgiri flowerpecker planting a mistletoe seed. Photos by Kalyan Varma (http://kalyanvarma.net).

6. Read the coffee grounds. Open all your senses, sip your brew now: imbibe a little of the land of elephant and hornbill and civet in India, or the land of tamandua and toucan and coati in Costa Rica, or whichever tropical place made your coffee. (You didn’t think you made it yourself, did you?) Look in the cup, imagine a future where you will cherish and feel connected to lives and lands so impossibly wonderful wherever they are.

A lion-tailed macaque looks out from a rainforest tree over coffee plantations and forests in the Anamalai hills. By T. R. Shankar Raman [CC BY-SA 4.0], via Wikimedia Commons.

Why Mizoram must Revive, not Eradicate, Jhum

There is something extraordinary about the cheraw (bamboo dance) performed during Chapchar Kut. The dance is unique, elegant, and spectacular, but it carries a deeper connection to the land and lives of the people, particularly to the remarkable practice of shifting agriculture (or jhum) which subtly encapsulates the dance of the bamboos themselves on the mountains of Mizoram.

I first watched the grand cheraw performance at the Assam Rifles stadium in Aizawl in Mizoram’s Gospel Centenary year. Although the state had seen great transformations in religion, traditions and economy over the last century, the cheraw itself had been retained as a deeper marker of culture.

This article first appeared in the Chapchar Kut special issue of The Frontier Despatch and in my blog on the Coyotes Network on 4 March 2016. Read more in the The Wild Heart of India: Nature and Conservation in the City, the Country, and the Wild.

Writing about the Environment: A Letter

Road to Perdition, a piece by Neha Sinha and myself published in the July issue of Fountain Ink, triggered a response from Aasheesh Pittie: a handwritten letter that he has posted here on his blog. Aasheesh critiques our piece for not being emphatic or dramatic enough, given the drastic, unprecedented, and barely-regulated assault on India’s environment now underway. He raises vital concerns on how we write about the environment and hoped his letter would begin a dialogue. In the spirit of taking the conversation ahead, here is the letter I wrote in response. Do read his letter first before reading on. And add your thoughts and comments!

… This post first appeared in my blog on the Coyotes Network on 9 October 2015.

The Other Invisible Hand

One of the perils of ignoring the environment is the consequent failure to notice that the environment never ignores you. Healthy environments support human health and flourishing even as conservation secures natural resources and livelihoods. On the flip side, environmental degradation rebounds as economic losses, while pollution strikes at the heart of public health. Can one afford to ignore the environment when it affects both economy and health?

… This post first appeared here in the International Health Policies Blog and in my blog on the Coyotes Network on 5 June 2015. Read more in the The Wild Heart of India: Nature and Conservation in the City, the Country, and the Wild.