Tag: Indira Gandhi (page 1 of 1)

Fifty years ago, on 14 June 1972, Prime Minister Indira Gandhi gave a landmark speech at the plenary session of the United Nations Conference on the Human Environment, Stockholm. Both the UN conference and her speech were significant events in modern environmental history. The significance of her speech was recently recounted by Jairam Ramesh in an op-ed in The Hindu and in some detail earlier in Indira Gandhi: A Life in Nature, his biographical account of Indira Gandhi’s life and connections with nature and conservation. In this speech, pertinent then and prescient now, she addresses a number of concerns that are still with us: why poverty eradication through development is essential, why development should centre human well-being in multiple dimensions and not narrowly focus on economic growth, why equity in global environmental efforts is essential, why we should only take from the planet what we can put back and sustain, and how people can be motivated towards better alternatives.

Although the speech is quite famous it is not easily available online from reliable sources or references. Her speech is available in volumes of her collected speeches, including Peoples and Problems (1982), Indira Gandhi: speeches and Writings (1975), and The Years of Endeavour: Selected Speeches of Indira Gandhi, August 1969 – August 1972 (1975). I have also made available an extract of the full text of speech from the pages of the latter volume here. The above versions differ in minor respects in punctuation and sentence construction (presumably to align the grammar from the spoken to the written word). I have referred to the above sources and present below the full text, with a few very minor text edits of my own, in order to make her speech more widely available. It is a remarkable speech and well worth reading or re-reading today.

Full text of the address by Indira Gandhi, Prime Minister of India, to the plenary session of the United Nations Conference on the Human Environment, Stockholm, 14 June 1972.

It is indeed an honour to address this Conference—in itself, a fresh expression of the spirit which created the United Nations: concern for the present and future welfare of humanity. It does not aim merely at securing limited agreements, but at establishing peace and harmony in life—among all races and with nature. This gathering represents man’s earnest endeavour to understand his own condition and to prolong his tenancy of this planet. A vast amount of detailed preparatory work has gone into the convening of this Conference, guided by the dynamic personality of Mr. Maurice Strong, Secretary-General of the Conference.

I have had the good fortune of growing up with a sense of kinship with nature in all its manifestations. Birds, plants, and stones were companions and, sleeping under the star-strewn sky, I became familiar with the names and movements of the constellations. But my deep interest in this, our ‘only earth’, was not for itself but as a fit home for man.

One cannot be truly human and civilised unless one looks upon, not only all fellow men, but all creation with the eyes of a friend. Throughout India, edicts carved on rocks and iron pillars are reminders that twenty-two centuries ago, Emperor Ashoka defined a king’s duty as not merely to protect citizens and punish wrong-doers, but also to preserve wild life and the trees of the forest. Ashoka was the first, and perhaps the only monarch until very recently, to forbid the killing of a large number of species of animals for sport or food, foreshadowing some of the concerns of this Conference. He went further, regretting the carnage of his military conquests and enjoining upon his successors to find ‘their only pleasure in the peace that comes through righteousness’.

Along with the rest of mankind, we in India—in spite of Ashoka—have been guilty of wanton disregard for the sources of our sustenance. We share your concern at the rapid deterioration of flora and fauna. Some of our own wild life has been wiped out. Vast areas of forest, full of beautiful old trees, mute witnesses of history, have been destroyed. Even though our industrial development is in its infancy, and at its most difficult stage, we are taking various steps to deal with incipient environmental imbalances. The more so because of our concern for the human being—a species which is also imperilled. In poverty, he is threatened by malnutrition and disease; in weakness, by war; in wealth, by the pollution brought about by his own prosperity.

It is sad that in country after country, progress should have become synonymous with an assault on nature. We, who are part of nature, and dependent on her for every need, speak constantly about ‘exploiting’ nature.

indira Gandhi

It is sad that in country after country, progress should have become synonymous with an assault on nature. We, who are part of nature, and dependent on her for every need, speak constantly about ‘exploiting’ nature. When the highest mountain in the world was climbed in 1953, Jawaharlal Nehru objected to the phrase ‘conquest of Everest’, which he thought arrogant. Is it surprising that this lack of consideration and the constant need to prove one’s superiority, should be projected into our treatment of our fellow men? I remember Edward Thompson, a British writer and a good friend of India, once telling Mahatma Gandhi that its wild life was fast disappearing. Remarked the Mahatma: ‘It is decreasing in the jungles but it is increasing in the towns!’

We are gathered here under the aegis of the United Nations. We are supposed to belong to the same family, sharing common traits and impelled by the same basic desires; yet we inhabit a divided world.

How can it be otherwise? There is still no recognition of the equality of man, or respect for him as an individual. In matters of colour and race, religion and custom, society is governed by prejudice. Tensions arise because of man’s aggressiveness and his notions of superiority. The power of the big stick prevails and it is used not in favour of fair play or beauty, but to chase imaginary windmills—to assume the right to interfere in the affairs of others, and to arrogate authority for actions that would not normally be allowed. Many of the advanced countries of today have reached their present affluence through domination of other races and countries, and exploitation of their own masses and their own natural resources. Their sheer ruthlessness, undisturbed by feelings of compassion or by abstract theories of freedom, equality, or justice, gave them a head start. The first stirrings for political rights for the citizen, and economic rights for the toiler, came after considerable advance has been made. The riches and the labour of the colonised countries played no small part in the industralisation and prosperity of the West. Now, as we struggle to create a better life for our people, it is in vastly different circumstances, for obviously with the eagle-eyed watchfulness of today, we cannot indulge in such practices even for a worthwhile purpose. We are bound by our own ideals. We owe allegiance to the principles of the rights of workers and the norms enshrined in the charters of international organisations. Above all, we are answerable to the millions of politically awakened citizens in our own countries. All these make progress costlier and more complicated.

We do not wish to impoverish the environment any further and yet we cannot for a moment forget the grim poverty of large numbers of people. Are not poverty and need the greatest polluters?

Indira Gandhi

On the one hand the rich look askance at our continuing poverty, on the other they warn us against their own methods. We do not wish to impoverish the environment any further and yet we cannot for a moment forget the grim poverty of large numbers of people. Are not poverty and need the greatest polluters? For instance, unless we are in a position to provide employment and purchasing power for the daily necessities of the tribal people, and those who live in or around our jungles, we cannot prevent them from combing the forests for food and livelihood, from poaching and despoiling the vegetation. When they themselves feel deprived, how can we urge the preservation of animals? How can we speak to those who live in villages and in slums about keeping the oceans, the rivers, and the air clean, when their own lives are contaminated at the source? The environment cannot be improved in conditions of poverty. Nor can poverty be eradicated without the use of science and technology.

Must there be a conflict between technology and a truly better world, or between enlightenment of the spirit and a higher standard of living? Foreigners sometimes ask what to us seems a very strange question, whether progress in India would not mean a diminution of her spirituality or her values. Is spiritual quality so superficial as to be dependent upon the lack of material comfort? As a country, we are no more or less spiritual than any other, but traditionally our people have respected the spirit of detachment and renunciation. Historically, our great spiritual discoveries were made during periods of comparative affluence. The doctrines of detachment from possessions were developed not as a rationalisation of deprivation, but to prevent comfort and ease from dulling the senses. Spirituality means the enrichment of the spirit, the strengthening of one’s inner resources and the stretching of one’s range of experience. It is the ability to be still in the midst of activity and vibrantly alive in moments of calm; to separate the essence from circumstances; to accept joy and sorrow with some degree of equanimity. Perception and compassion are the marks of true spirituality.

I am reminded of an incident in one of our tribal areas. The vociferous demand of elder tribal chiefs, that their customs should be left undisturbed, found support from noted anthropologists. In its anxiety that the majority should not submerge the many ethnical, racial, and cultural groups in our country, the Government of India largely accepted this advice. I was amongst those who entirely approved. A visit to a remote part of our north-east frontier, however, brought me in touch with a different point of view—the protest of the younger elements that while the rest of India was on its way to modernisation, they were being preserved as museum pieces. Could not we say the same to the affluent nations?

The feeling is growing that we should re-order our priorities and move away from the single-dimensional model, in which growth is viewed from a narrow angle and which seems to accord a higher place to things rather than to people.

Indira Gandhi

For the last quarter of a century, we have been engaged in an enterprise unparalleled in human history—the provision of basic needs for one-sixth of mankind within the span of one or two generations. When we launched on that effort, our early planners had more than the usual gaps to fill. There were not enough data and no helpful books. No guidance could be sought from the experience of other countries because their conditions—political, economic, social, and technological—were altogether different. Planning of the kind which we were innovating, had never been used in the context of a mixed economy. But we could not wait. The need to improve conditions for our people was pressing. Planning and action, the improvement of data for better planning and better action, all this was a continuous and overlapping process. Our industrialisation tended to follow the paths which the more advanced countries had traversed earlier. Throughout the ’60s, and particularly during the last five years, we encountered a bewildering variety of problems, some due to our own shortcomings, but many inherent in the process, and in existing attitudes. The feeling is growing that we should re-order our priorities and move away from the single-dimensional model, in which growth is viewed from a narrow angle and which seems to accord a higher place to things rather than to people. Such an approach increases our needs but not our enjoyment of life. We should have a more comprehensive approach, centred on man, not as a statistic but as an individual, with many sides to his personality. These problems cannot be treated in isolation but must be regarded as an integral part of the unfolding of the very process of development.

The extreme forms, in which questions of population or environmental pollution are posed, obscure the total view of political, economic, and social situations. The Government of India is one of the few which has an officially sponsored programme of family planning and this is making some progress. We believe that planned families will make for a healthier and more conscious population. But we know also that no programme of population control can be effective without education and without a visible rise in the standard of living. Our own programmes have succeeded in the urban or semi-urban areas. To the very poor, every child is an earner and a helper. We are experimenting with new approaches and the family planning programme is being combined with those of maternity and child welfare, nutrition, and development in general.

It is an over-simplification to blame all the world’s problems on increasing population. Countries with but a small fraction of the world population consume the bulk of the world’s production of minerals, fossil fuels, and so on. Thus we see that when it comes to the depletion of natural resources and environmental pollution, the increase of one inhabitant in an affluent country, at his level of living, is equivalent to an increase of many Asians, Africans, or Latin Americans at their levels of living.

The inherent conflict is not between conservation and development, but between environment and reckless exploitation in the name of efficiency.

indira Gandhi

The inherent conflict is not between conservation and development, but between environment and reckless exploitation in the name of efficiency. Historians tell us that the modern age began with the will to freedom of the individual. And the individual came to believe that he had rights with no corresponding obligations. The man who got ahead was the one who commanded admiration. No questions were asked as to the methods employed, or the price which others had had to pay. Industrial civilisation has promoted the concept of the efficient man, he whose entire energies are concentrated on producing as much as possible in a given unit of time and from a given unit of manpower. Groups or individuals who are less competitive and, according to this test, less efficient, are regarded as lesser breeds—for example, the older civilisations, the black and brown peoples, women, and certain professions. Obsolescence is built into production, and efficiency is based on the creation of goods which are not really needed and which cannot be disposed of, when discarded. What price such efficiency now, and is not the word reckless a more appropriate term for such behaviour?

All the ‘isms’ of the modern age—even those which in theory disown the private profit principle—assume that man’s cardinal interest is in acquisition. The profit motive, individual or collective, seems to overshadow all else. This overriding concern with self is today the basic cause of the ecological crisis.

Pollution is not a technical problem. The fault lies not in science and technology as such, but in the sense of values of the contemporary world which ignores the rights of others and is oblivious to the longer perspective.

There are grave misgivings that the discussion of ecology may be designed to distract attention from the problems of war and poverty. We have to prove to the disinherited majority of the world that ecology and conservation will not work against their interest but will bring an improvement in their lives. To withhold technology from them would be to deprive them of vast resources of energy and knowledge. This is no longer feasible, nor will it be acceptable.

The environmental problems of developing countries are not the side-effects of excessive industrialisation, but reflect the inadequacy of development. The rich countries may look upon development as the cause of environmental destruction, but to us it is one of the primary means of improving the environment, for living, or providing food, water, sanitation, and shelter; of making the deserts green and the mountains habitable. The research and perseverance of dedicated people have given us an insight which is likely to play an important part in the shaping of our future plans. We see that however much man hankers after material goods, they can never give him full satisfaction. Thus, the higher standard of living must be achieved without alienating the people from their heritage or despoiling nature of the beauty, freshness, and purity so essential to our lives.

The most urgent and basic question is that of peace. Nothing is so pointless as modern warfare. Nothing destroys so instantly, so completely, as the diabolic weapons which not only kill but maim and deform the living and the yet to be born, which poison the land, and leave long trails of ugliness, barrenness and hopeless desolation. What ecological project can survive a war? The Prime Minister of Sweden, Mr. Olof Palme, has already drawn the attention of the Conference to this in powerful words.

Will the growing awareness of ‘one earth’ and ‘one environment’ guide us to the concept of‘one humanity’?

Indira Gandhi

It is clear that the environmental crisis which is confronting the world will profoundly alter the future destiny of our planet. No one among us, whatever his status, strength or circumstance, can remain unaffected. The process of change challenges present international policies. Will the growing awareness of ‘one earth’ and ‘one environment’ guide us to the concept of ‘one humanity’? Will there be a more equitable sharing of environmental costs and greater international interest in the accelerated progress of the less developed world? Or, will it confine itself to one narrow concern, that of exclusive self-sufficiency?

The first essays in narrowing economic and technological disparities have not succeeded because the policies of aid were made to subserve the equations of power. We hope that the renewed emphasis on self-reliance, brought about by the change in the climate for aid, will also promote a search for new criteria of human satisfaction. In the meantime, the ecological crisis should not add to the burdens of the weaker nations by introducing new considerations in the political and trade policies of rich nations. It would be ironic if the fight against pollution were to be converted into another business, out of which a few companies, corporations, or nations would make profits at the cost of the many. Here is a branch of experimentation and discovery in which scientists of all nations should take interest. They should ensure that their findings are available to all nations, unrestricted by patents. I am glad that the Conference has given thought on this aspect of the problem.

Life is one and the world is one, and all these questions are interlinked. The population explosion, poverty, ignorance, and disease, the pollution of our surroundings, the stockpiling of nuclear weapons and biological and chemical agents of destruction, are all part of a vicious circle. Each is important and urgent but dealing with them one by one would be wasted effort.

It serves little purpose to dwell on the past or to apportion blame, for none of us is blameless. If some are able to dominate others, this is at least partially due to the weakness, the lack of unity, and the temptation to gain some advantage on the part of those who submit. If the prosperous have been exploiting the needy, can we honestly claim that in our own societies, people do not take advantage of the weak? We must re-evaluate the fundamentals in which our respective civic societies are based, and the ideals by which they are sustained. If there is to be change of heart, a change of direction and methods of functioning, no organisation or country—no matter how well intentioned—can achieve it. While each country must deal with that aspect of the problem which is most relevant to it, it is obvious that all countries must unite in an overall endeavour. There is no alternative to a co-operative approach, on a global scale, to the entire spectrum of our problems.

I have referred to some problems which seem to me to be the underlying causes of the present crisis in our civilisation. This is not in the expectation that this Conference can achieve miracles or solve all the world’s difficulties, but in the hope that the opinions of each nation will be kept in focus, that these problems will be viewed in perspective and each project devised as part of the whole.

It will not be easy for large societies to change their style of living. They cannot be coerced to do so, nor can governmental action suffice. People can be motivated, can be urged to participate in better alternatives.

Indira Gandhi

On a previous occasion, I have spoken of the unfinished revolution in our countries. I am now convinced that this can only be taken to its culmination if it is accompanied by a revolution in social thinking. In 1968, at the 14th General Conference of UNESCO, the Indian delegation, along with others, proposed a new and major programme entitled ‘a design for living’. It is essential to grasp the full implications of technical advance and its impact on different sections and groups. We do not want to put the clock back or resign ourselves to a simplistic natural state. We want new directions in the wiser use of the knowledge and the tools with which science equips us. And this cannot be just one upsurge but a continuous search into cause and effect, an unending effort to match technology with higher levels of thinking. We must concern ourselves, not only with the kind of world we want, but also with what kind of man should inhabit it. Surely we do not desire a society divided into those who condition and those who are conditioned. We want thinking people, capable of spontaneous, self-directed activity, who are interested and interesting, and who are imbued with compassion and concern for others.

It will not be easy for large societies to change their style of living. They cannot be coerced to do so, nor can governmental action suffice. People can be motivated, can be urged to participate in better alternatives.

It has been my experience that people who are at cross purposes with nature are cynical about mankind and ill at ease with themselves. Modern man must re-establish an unbroken link with nature and with life. He must again learn to invoke the energy of growing things and to recognise, as did the ancients in India centuries ago, that one can take from the earth and the atmosphere only so much as one puts back into them. In their ‘Hymn to Earth’, the sages of the Atharva Veda chanted:

What of thee I dig out, let that quickly grow over,
Let me not hit they vitals, or the heart.

So can man himself be vital and of good heart and conscious of his own responsibility.