Water Beyond its Objective Realm Shantesh Kelvekar Department of Architecture, BMS College of Engineering, Bangalore e mail: shanteshk.arch@bmsce.ac.in
Abstract— Water as we all know is an essential and a fundamental building block of a society. Since antiquity we’ve witnessed that civilisations have grown and flourished around water. Even today, in our planned cities planners and designers begin with a consideration of water, and the whole design development is determined by the availability of this resource. Water has structured, altered and modified the communities and settlements. It has shaped lifestyle of civilisations, and it continues to do so. Looking at the Indian context – one can observe that water has played a role beyond being merely an objective entity. In our society water has evolved from simply being a commodity to also a symbolic element – and this transitioning is very evident through history. If we look at our rituals, cultures and festivals one can notice that water holds a strong symbolic position. Our entire life revolves around water. Water has been an integral part of art in our context too – its significance is emphasised through mythological stories or shlokas, plays and performances, paintings and even the present day Indian cinema celebrates it! Without water our civilisation would not have existed, not just physically but also in its identity. Certainly this symbolic (and at times metaphorical) meaning of water in the Indian culture and society brings a greater significance than solely water being considered as a commodity to the people. Water has gained a great importance in the symbolic realm. And, looking at the flip side – the irony is that the same society that celebrates and lives ‘water’ is the one also abusing it to a great extent. Our ancestors never abused water, then where did this come from? Questioning at various events, and carefully examining the condition of water, the paper enquires whether this is intentional and is an outcome of necessity or is it due to lack of sensitivity towards ecology? The irony is that the society that respects water is the same which has one of the poorest qualities of water on this planet. There is an overtone of hypocrisy in people’s acts; and will the government be able to deal with this situation alone when its citizens on the other side are not showing a willingness to bring in transformation in the thinking process itself. The intention of the paper is to provide an alternative outlook. The above raised questions form a base to enquire the sense of ownership towards water which prevailed in the earlier times and the one as we understand it today in the post colonial era; and analyse this skewed sense of ownership. Looking at the Gangetic Plains the paper will unravel to new possibilities (and also questions). The paper’s outcome will look, hypothetically, at the root cause of this prevailing blindsided disrespect towards water and look at restructuring view to change the current course. Keywords— symbolic; culture; society; urban planning; ecological planning; Gangetic Plains Water in Indian context has a greater metaphorical significance than probably anywhere in the world. In Indian society one could clearly notice a perfect blend of water being
used simultaneously as a metaphorical entity and a resource for consumption and livelihood. Indians have widely blurred the boundaries between the two, and have seamlessly merged the two aspects of water into each other. Taking the example of the Ganga Plains, the paper examines these two aspects – as they are rich in both cultural and societal significance. There is a ritualistic importance as well as water as a resource too is greatly exploited in this region. “Mother Ganga,” whose water purifies all simply through touch, consumption, or expression only in name. Somehow their faith allows them to ignore the realities of the illness it causes, as minor as a skin rash or as major as increased infant mortality rates, which only makes it worse. – Joshua Hammer 1 The Ganga Plains have emerged, in the last five decades, as one of the most populous river basin of the world. As per the 2001 Census data over 400 million people or approximately 42% of India’s population resides in this basin2. This makes the region an ideal case to explore. I. WATER – AS REPRESENTED Right from almost four millennia old Vedas ‘Water’ is considered vital. Several chapters in the Veda emphasise on the importance of water, and explain elaborately on surface water, ground water, hydrologic cycle and water purification. It further elaborates a symbolic as well as literal relation between water and life3. The Indian festival of Holi that coincides on the last fullmoon of winter, celebrates the beginning of spring month. The significance of this festival revolves around agriculture, and celebrates the spring harvests and fertility of land. It is also termed as festival of love; thereby both literally and symbolically it acknowledges the relation between water and fertility. Many mythological stories and rituals revolve around such events that further reinforce the significance of water in our culture. This re-imbibed faith and made people sensitive to the water that complimented their primary profession of farming. The Kumbh Mela is yet another event occurring once in twelve years; it is the world’s largest gathering of people. At the heart of the festival is the belief in a cleansing ritual – of bathing in the Ganga to refresh body and mind. In an editorial by Devdutt Pattanaik published in Speaking-Tree, he refers this event is intended to experience death, life and the infinite4 – all characterised by water. There are a few superstitious beliefs too that have emerged around rivers – a few of them may have scientific significance. For instance, coins were to be sprung into the river for good will. The coins, back in the day, were made of copper, and copper has the capacity to kill several pathogens
in water5. Ayurveda also mentions a few health benefits of water in contact of water. Not just in Hindu culture, but the Ganga was of cultural significance even to the Buddhists and Mughal rulers. Even the Chinese scholar Hsuan-Tsang refers to the River Ganga as a lifeline of India – both in religious and cultural, as well as a critical water resource.
Figure 1 - Graphs indicating amount/percentage of regional/types of discharges/pollutants6
River Ganga is as old as the Indian Civilisation and has, for centuries, been the only spectator of all changes that have shaped the Indian history. And yet the River Ganga, starting from the melting glaciers of Gangotri meanders through Rishikesh, Haridwar, Kanpur, Allahabad, Varanasi and Patna until it reaches Bay of Bengal, is both biologically and chemically polluted with biodegradable and non-
biodegradable toxic contaminants. Several other rituals that flock the banks of Ganga are the aarti on the banks, havan, mundan, burning of pyres etc. albeit historically significant, these rituals, in the recent past, have also become a matter of concern. There are very little stretches of river, probably towards its origin, that could be termed as clean. The Irony is that – Ganga, in today’s context, happens to be considered as one of the purest rivers and yet is actually one of the most polluted rivers in the world. II. WATER – AS PERCEIVED For the fertile Ganga Plains, the river is of extreme importance. Agrarian communities of the region are dependent on the river. As mentioned earlier in the paper, population density of the region is very high due to the available fertile land. And, it is estimated that around 61% of the total rural and 56% of the urban population of India will reside in Ganga Basin by the year 2050 i.e. about a Billion people will reside in the mentioned region – this is anticipated to be a level where the population of the region will stabalise7. There is a huge pressure on the territory, and this is leading to a precarious ecological condition. Moreover, excessive use of chemical fertilisers in the region is disturbing local ecology, natural habitat and movement patterns of migratory birds and other animal species. The recreational activities of river rafting and camping around Rishikesh are now impacting the biodiversity adversely along the upstream too8. Today, the ground water in the Middle Ganga Plain, in parts of Eastern Uttar Pradesh, Bihar and West Bengal is contaminated with Arsenic. This is leading to skin lesion conditions in some villages of the region9. Apart from arsenic, heavy metal contaminants like mercury and chromium are on the rise too10. With more than 700 tanneries in Kanpur, the river belt is affected badly with not only staunch smell, but also with chemical and non-biodegradable contaminants11. In January, 2015 National Green Tribunal had warned of complete closure of 700 tanneries located on the banks of river Ganga at Kanpur, as they are the highest sources of pollution in the region; however, nothing significant was done until November, 2015. Slowly the tanneries are on the verge of closure12. Apart from tanneries, majority of the other industries i.e. sugar, paper, and pulp processing and distilleries are based in Uttar Pradesh. These industries consume over 1,100 Million litres of river water per day (MLD), and discharge about 500 MLD of polluted water back in the river. 90% of the industrial pollution happens in this stretch10. Other sources of pollution in river Ganga are discharge of untreated/partially treated sewage from urban centres, Small scale industries, returned storm water discharge from major tributaries, discharge of untreated/partially treated/treated wastewater from large scale industrial units. With this level of pollution, and with very little check by the civic and government authorities, the territory which is anticipated to host around a Billion people in just over three decades seems to have a bleak future. III. BEYOND THE OBVIOUS Obviously, one can easily see and assimilate that the pollution in the river plain is caused by interventions at various scales – from individuals to societal, from cultural to small scale ancestral industries, from civic bodies to organizations and conglomerates. Ganga runs its course of
over 2500 kms from Gangotri in the Himalayas to Ganga Sagar in the Bay of Bengal, and in this course the river progressively accumulates diverse pollutants. Department of Environment, in December 1984, prepared an action plan for reduction of pollution of the river. The Cabinet approved the Ganga Action Plan in April 1985 as a 100% centrally sponsored scheme13; and yet the discrepancy remains between actions taken and the rise in the pollutants let into the river. Moreover, the action plan only takes care of the direct pollution of the river. There is no strategic planning for indirect pollution caused in the region that eventually impacts not only the river but also the arable land. It is not that there is no action being taken. There are both governmental and non-governmental organisations working towards the betterment of the plains, but clearly these measures are insufficient. The river plays a very symbolic role in rituals, and also is essential commodity for the livelihood of the people of the region, and in either cases, ecologically the river is impacted adversely. Essentially we’ve always looked at the river as our backyard. One has to probably look beyond the obvious to rejuvenate the river. Just fixing the problems is not going to resolve the issue, for fixing one problem leads to a new set of problems, and it’s a vicious cycle. IV. RIVER, AS WE UNDERSTAND, IN OUR LANGUAGE For the sake of variety, the paper shifts the focus from water onto language, tentatively. Not detaching from the context though, merely looking at water/river from the purview of language, and as it was understood in two distinct cultures – the Indian Sub-Continental and the Imperial cultures – Indian Sub-Continental as it is of the region and Imperiali as we have a huge impact of the era on our present political as well as social structure. The paper highlights on a specific word, “Ownership” – as understood by both these cultures, and the differences they hold in its not so obvious meaning; and the skewed understanding of the word we may have today! While the Imperial understanding of owning(adj.) had to do with determining the owners’ rules and it was a matter of pride. On contrary, the Indian Sub-Continental understanding of owning(adv.) was being responsible or accountable towards ones’ assets – it was a matter of dutyii. This understanding of owning(adj.) trickled into an Indian Sub-Continental perception about the urban commons, infrastructure etc. we own; not complimenting with the inherited understanding of owning(adv.) has created a new and skewed understanding. In this case the river. The skew is that the Indian society started accepting the prior understanding of ownership over the latter but not as a matter of pride, and as a matter of duty instead – this perpetuated chaos without anybody realising it, probably even today, and it is becoming evident as we are growing and expanding rapidly. The way politicians to local heads and even individuals respond towards the river is sinister, and all of them without even realising the damage likely to be created in future. The response, in fact, seems like their dutyiii. To base what is stated above, let us look at one example each from Imperial and Indian Sub-Continental setups – to make the point. The English Gardens were essentially integrated with the overall setup, and were very geometric and formal. There was an exclusivity associated with the English Landscape. Mostly belonging to private owners, and an
extension of their villas, the gardens were enclosed in a wall, portraying the richness and pride of the owner, and were accessed only by a few. Campden House in Gloucestershire built in 1750 was one such example. The emphasis was on private landscapes then, and ownership was confined to that.
Figure 2 - Campden House, Gloucestershire (1750)14
Rivers, in this context, were primarily not seen beyond their commerce oriented functions. Around the same time Thames had emerged as a gateway for trade, but there were no activities other than commerce that were carried out on the banks of Thames. Even the most public of today’s landscapes – The Hyde Park, London – was built in 1536 as a private hunting ground by King Henry VIII. On contrary, the 87 Ghats of Varanasi, built along the edge of Ganga, most of them built in1700s15 – around the same time as that of the prior example and in contrast to the same, one can notice that there is no certain way in which the landscape was defined. There are neither rules nor a particular geometry that builds it. Instead, it is defined by the people. And, over a period of time let the culture take over. It coexists with the commerce and other layers cohesively. It is constantly in flux and yet balanced in a certain way – both experientially as well as functionally.
Figure 3 - Ahilya Ghat by the Ganges, Varanasi16
The distinction between the two rivers highlight the general perception in the two regions, and one could clearly notice the difference in interpretation created in the language manifesting into a reality. The answer to today’s huge menace might actually lie in the etymology of the word ‘ownership’. The Ganga Plains is merely a case taken to make the point. We face similar countrywide situations, for which our solutions and approaches are insufficient. It is not that we are not taking steps or measures to tackle, but as we do we probably understand and interpret these measures as pride and not duty, while our actions are inclined towards duty. The point made is in fact very hypothetical, but it holds a potential to open up into a new realm of possibilities, questioning and investigating into government to individuals’ roles. Perhaps, the answers to this complex problem might just be hidden in understanding beyond the objective realm.
REFERENCES [1]J. Hammer, “A Prayer for the Ganges.” Smithsonian Magazine. Nov, 2007 [2]M. C. Chaturvedi, India’s Waters – Environment, Economy, and Development, 2012, p. 36 [3]Hydrology in Ancient India, The National Institute of Hydrology, Roorkee website. [Online]. Available: http://www.nih.ernet.in/rbis/vedic.htm [4]D. Pattanaik (editorial), Speaking Tree website. [Online]. Available: http://www.speakingtree.in/article/a-kumbh-of-wisdom, 2013 [5]P. Sukumaran, article: Purified, naturally, The Hindu (Chennai) 27 Dec, 2013 [6]R. M. Bharadwaj, Presentation: Overview of Ganga River Pollution [7]B. R. Sharma, U. A. Amarasinghe, A. Sikka, Paper: Indo-Gangetic River Basins: Summary Situation Analysis, 2008 [8]N. A. Pala, J. A. Bhat, S. Dasgupta, A. K. Negi, N. P. Todaria, IDOSI Publications, Paper: Ecological and Economic Impacts of River Based Recreation in River Ganga, India, 2011 [9] N. C. Ghosh, R. D. Singh, Groundwater Arsenic Contamination in India: Vulnerability and Scope for Remedy, Paper written for Centre for Ground Water Board, India, 2009 [10]Ganga Action Pariwar website: http://www.gangaaction.org/actions /issues/industrial-waste-management/ [11]DNA (New Delhi), 20 Jan, 2015 [12]The Indian Express (Lucknow), 2 Nov, 2015 [13]International Society of Environmental Botanists website: http://isebindia.com/09-12/10-07-2.html [14]Source:http://www.gardenvisit.com/history_theory/library_online_ebooks /tom_turner_english_garden_design/garden_design_mid_sixteenth_mid_seve nteenth_century [15]D. Eck, Banāras, City of Light, 1982 [16]Photograph sourced by: K. Wieland, website: http://flickr.com/photos/ 76766199@N00/3639618803, 2009
NOTES [i]The word ‘Imperial’, in this context, is both loosely and vaguely mentioned. Imperial, in this context is not merely since 1857 (as the era was defined), but also intends to include the cultural differences laid by the East India Company dating back to the 1600’s [ii]‘Owning’ as both adjective and as adverb are appropriate in their own place. I do not intend to, in whatsoever manner, discriminate between the two meanings. I only look at it from a critic of the condition. [iii]I do not intend to accuse anybody, but instead, I intend to raise an alarming question through this hypothesis.