The Himalayas need another Chipko Revolution… But this time to reclaim our Identity by saving our Hills.
Most Kumaouni folk songs lament about loss, loss of Himalayan community identity. The old folks narrate their sadness into songs, an expression of existential coping. As the system which Chipko fought years ago — as an antagonist, now has masked itself as benevolent development with the charity of temporary employment from power and road projects. All at the cost of irreversible damage to Himalayan ecology.
Their sadness often reflects the changing nature of the relationship of man with Nature. The issues are many — barren lands, Ghost villages, flash floods and outmigration, though only Disaster, scenic hills, and Politics make it to national headlines. But there is a grave sadness, existential anxiety of loss that haunts each one of us — loss of language, heritage, merry festivities, community life, and who we are.
Proud, the state has improved its rank in terms of the development index. At the same time when school-going kids cross rivers in kacche bridges, Hydropower projects are being laid. As villagers migrate leaving behind ghost villages, hotels are being set in the name of Ecotourism. As men still carry pregnant women on palenque across the hill, National Highways are laid across the hills. As the tigers attack cattle often losing their way in forest outskirts, protected areas of forest are sacrificed for Aiport.
As I contemplate over the fragility of Himalayan ecology and the effects of the blind development projects, there seems no fast track overnight solution to undo years of molestation of hills in the name of Development. The recent headlines of the demise of Bahuguna — the face behind the Chiko movement brought back probably the only solution to our environmental emergency.
Beyond the methods of prayers, petition and persuasion only another Chipko revolution can save our home. And this movement can only come from its own people and most importantly women of the Himalayas, one of the most affected victims of this change. The courageous revolt of the women to save trees during Chipko showed that Himalayan ecology and Ecofeminism are inseparable, who dint wait for an outsider as their rescuer. Resistance must come from the victims and in this case, the people of Uttrakhand whose lives and identity have been threatened in the name of development when at ground level the employment rate, Health infrastructure, and Agriculture have remained at the same level, what was before its statehood in 2000.
It is important to represent the state beyond its spirituality and scenic tourism. it needs to be represented as a victim, victim of climate change, denied of local voices in representation, and unthoughtful projects. Most importantly I believe the first step for identity reclamation is recognition of the ‘State of victimhood’.
These yearly disasters will bring us together as sympathizers of our motherland again and again and hopefully someday another Chipko will follow.
Until then we sing songs… and lament.
