ANIMAL welfare activists in India have never adopted the path
of physical violence taken by a section of those who protested
against live cattle exports in England earlier this February.
They do, however, subscribe to a moral militancy whose right -
eousness is always dismissive of the problems faced by humans
in many wildlife conservation projects in this country.
The latest instance of this trait can be seen in acclaim
accorded by wildlife enthusiasts, both within the country and
internationally, to the glamorous, hi-tech scheme to translocate part of the Asiatic lion population from its last home at
the Gir sanctuary in Gujarat's Junagadh district to the Kuno
sanctuary in Morena, Madhya Pradesh. By creating a second
residence for the lion, the project-planners hope to solve some
of the current problems being faced at Gir .
There is no gainsaying the success of the wildlife authorities in nursing the big cat population to nearly 300 today. This
has, however, caused overcrowding and territorial shrink!lge. Significant among the other
problems is a risk of repeated inbreeding and
consequent vulnerability to disease.
It is essential to create better survival conditions for these magnificent beasts. But it
would be a gross error to endorse all of them
uncritically. There has to be concern for
human lives and lifestyles that may be affected
by the translocation. As of now, there isn't.
The plan entails expanding the KUDO sanctuary over 750 sq kmof the surrounding Sheopur forest, booting out 7,500 Sahariya tribals settled in 19 villages. Between
15,000-20,000 more will find their access to the forest blocked.
The authorities are quick to assert that they have a
Rs 20-crore plan to resettle the dislocated tribals in wellirrigated tracts nearby. The money, however, is still to come
through, although the tribals are to be shifted beginning next
month. Moreover, it is a matter of dubious optimism that
amply irrigated Jand capable of providing sustainable agriculture to nearly 8,000 people is freely available in this part of the
country. The authorities might intend to establish irrigation
facilities at the resettlement sites, but when, or whether at all,
this would happen is as uncertain to predict as the swish of any
lion's tail.
Then there is the broader question of whether any forest-dwelling people can be hustled into becoming settled cultivators, without messing up their lives and lifestyle. The precedent of Gir itself is forcefully indicative of the great probability of failure. Similar resettlement plans to convert the resident Maldharis from pastoralism to cultivation were tried
there. They bombed. Tardy implementation and erroneous
assumptions that crept into resettlement planning have only
succeeded in dragging the Maldharis from past prosperity to
present penury. The translocation at Kuno, as it is envisaged
now, consigns the Sahariyas to a similar fate.
Other official wildlife projects in the country have pranged
with similar inevitability. Much of the government's work in
this direction has been influenced and shaped by the country's
arch-conservative conservation establishment which strident-
ly and singlemindedly believes that endangered life, whether
flora or fauna, can be saved only in isolation from humans. Its
single-point strategy has been to establish sanctuaries and
national parks by excluding and often displacing humans. In
1960, there were 60 sanctuaries and 5 national
parks. Today, the needle hovers at 450 and
80 respectively, and there are clear plans to set
up many more.
These animal conservatories have disastrously affected millions of forest-based communities. The Union ministry for environment and forests has itself accepted that by
1990, 6 lakh tribals had already been displaced
by sanctuaries and national parks. This is an
extremely modest admission of a gargantuan
guilt. Instances of humans becoming prey to insensitive conservation are replete from almost every part of the country.
Such so-called conservation must be resisted. Already,
grassroots activists and concerned NGOS have begun to push
for an alternative vision which, among other things, can see
that humans and animals can and do exist in a symbiotic ecological relationship. This vision would recognise that local
forest dwellers, particularly tribals, have been major, often
exclusive, agents of the protection and conservation of our
forests and wildlife down the ages. The activists and NGOS have
also begun to campaign for the active and complete involvement of local people in conservation projects.
Unfortunately, such sensitivity is a long way off from
becoming the mainstream mindset. Giving it due importance
could mean the difference between life and almost-death for
the tribals. Without it, conservation will always be a matter of
dubious principles.
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