Hi, getting visibility among core literary public is benchmark
of publishing success and this message is part of an aggressive online campaign
for the promotion and visibility of my two books [1] Political Internet and [2] Intimate Speakers among core reading public in
online space.
It will be really helpful if you are able
to help me forward, share, tweet, post, or tag this message or parts of this
message among potential
beneficiaries of the ideas in the books in your network, your friend’s
network or their networks?
Or anyone should according to you
benefit if they work broadly on anything related to social media, Internet,
society, politics, cyber sexuality, Internet pornography, intimacies,
women and online misogyny, introverts, underprivileged people, Diaspora,
cyberspace, Internet in education, International relations, digital politics,
social media and state, public sphere, civil society, social capital,
contentious politics and so on.
1. Political Internet: State and Politics in the Age of Social
Media, (Routledge 2017)
Buy it on Amazon:
Preview on Google Play:
Preview on Google Books:
Preview on Kindle:
Publisher Website:
2. Intimate Speakers: Why Introverted and Socially Ostracized Citizens
Use Social Media, (Fingerprint! 2017).
Buy it on Amazon:
Flipkart:
Blog Review:
goodreadsreviews:
Contact the author
Facebook: https://www.facebook
Twitter: https://twitter.com/b
Blogger: http://bijugayu.blogs
LinkedIn: https://www.linkedin
WordPress: https://bijugayu.wo
Tumblr: http://bijugayu.tumblr
Google +: https://plus.google.com/102
Twitter: https://twitter.com/b
Blogger: http://bijugayu.blogs
LinkedIn: https://www.linkedin
WordPress: https://bijugayu.wo
Tumblr: http://bijugayu.tumblr
Google +: https://plus.google.com/102
Biju
P R
Author,
Teacher, Blogger
Assistant
Professor of Political Science
Government
Brennen College
Thalassery
Kerala,
India
My Books
1. Political Internet: State and Politics in the Age of Social Media,
(Routledge 2017), Amazon https://www.amazon.in/
2. Intimate Speakers: Why Introverted and Socially Ostracized Citizens Use Social Media, (Fingerprint! 2017)
Amazon: http://www.amazon.in/dp/
1. Political Internet: State and Politics in the Age of Social Media,
(Routledge 2017), Amazon https://www.amazon.in/
2. Intimate Speakers: Why Introverted and Socially Ostracized Citizens Use Social Media, (Fingerprint! 2017)
Amazon: http://www.amazon.in/dp/
The meaning of Chipko, translated in Hindi, literally
means "tree-huggers." No one
actually knows when this movement began; however, in the 1970's seemed to be
the when the conflict was heightened most. The
Chipko movement is popularly regarded as the most influential environmental
movement in India’s history. In the 1970s dozens of Chipko protests were staged
throughout the region of Uttarakhandi by "hundreds of decentralized and
locally autonomous initiatives" made up of peasant villagers (The Right
Livelihood Awards, hereafter RLA 1987: 1). These mobilizations employed the
Chipko method of “treehugging” protest and adopted its name, along with the
religious and cultural values associated with it, in order to form an
increasingly organized movement that attempted to bring an end to deforestation
in the northern Indian states. Most accounts of the Chipko movement judge it as
having been relatively successful, in that actions of Chipko protestors led
directly to long-term bans on logging throughout the region. Due to this
success, as well as a number of other factors, the Chipko movement is popularly
credited as being foundational in the development of Indian environmentalism.
Since the last Chipko forest protests were held in the 1980s, the movement, its
messages and leaders, have influenced other Chipko-like protests throughout
south and southeast Asia, as well as in Europe, and have changed the face of
environmental and developmental policy making as well as political struggle in
India. Because of these achievements, the Chipko movement has also become the
most studied, most debated, and perhaps most misrepresented South Asian
environmental social movement.
The Chipko Movement of 1960’s and
70’s India is a powerful and valuable example of women playing a central role
in environmental and social action. This movement “was started by women in the
Himalayan region in North India in an effort to stop deforestation by timber contractors”.
During the 1950’s and 60’s, contractors and industrialists began to target this
area for large-scale forestry, threatening the well-being of both the natural
ecosystems and the local and indigenous communities who rely upon them. The
women of these communities, who interact with these natural areas in many of
the ways described above, suffered most from the loss of forest, erosion of
soil, threatening of local flora and fauna, and disruption of water systems
that began to be the results of these practices. In response, many of these
women led their communities in resistance movements which came to be
collectively known as the Chipko movement.
Growing out of the Uttarakhand Sarvodaya Mandal movement formed by “Sarala
Behn, a disciple of Mahatma Gandhi,” the Chipko movement took a number of forms
throughout the 1960’s and 70’s. Women throughout the region led their
communities in nonviolent protests, held religious Bhagwat katha sessions,
fasted, and used folk songs to “spread the message of the importance of
protecting forest wealth against indiscriminate exploitation and depletion”. The
name of the movement, “Chipko” (meaning ‘embracing’), comes from an incredibly
brave series of protests in which women (and some men) from the villages
physically guarded the trees from the loggers day and night by wrapping
themselves around them in an embrace. With the movement spreading to more and
more villages and becoming increasingly visible, former Prime Minister Indira
Ghandi called for talks that “led to the imposition of a 15-year ban on felling
above 1,000 metres”. The Chipko movement came to serve as an important model
for others of its kind, such as the Appico movement in southern India.
The
Chipko movement provides a number of extremely important lessons for
sustainable development and for the ways we interact with the world. First, it
makes clear the close connections between women and the environment and between
women’s rights and environmental protection. Vandana Shiva, one of the women
who took part in the Chipko movement, explained that “feminism and environmentalism
are inseparable.
A second important lesson that can be learned from this movement is the great
importance and power of local and indigenous knowledge. It is clear that the
knowledge of the people, and particularly the women, living in this area, was
by far the most suited to understanding their own needs, the needs of the
natural environment, and the connections between them – as Sunderlal Bahuguna,
one of the men who also participated in the movement, expressed, “The village
councils, the people who live in the mountains and have first-hand knowledge of
what is viable and appropriate, should be the decision makers, not the
government departments”.
Finally, the spirit of the Chipko movement calls for a “passionate commitment
to a life-style ideology based on peaceful co-existence, compassion, simple
living, harmony, and self-reliance with self respect”. It stands as a testament
to a nonviolent, caring, and passionate way of interacting with the world, a
testament that we can learn from and carry with us in our lives.
The
forests of India are the unique resources for the survival of the rural people
of India which were exploited greatly for commerce and industry. The Chipko
Movement of India taken birth in Himalayan foothills gained great significance
throughout the world’s environmentalist circles for its successful efforts
against deforestation.
No comments:
Post a Comment