Saturday, January 10, 2026

Not by design but WGEEP subsumed peoples' voice

Mr. Jairam Ramesh, Minister of Environment &
 Forests, at the Kotagiri SWGM. Dr Sudhirendar
Sharma, Latha Anantha and Pratim Roy can be
seen sitting at the dais. 

  
Renowned ecologist Madhav Gadgil is known to have shifted the paradigm on nature conservation discourse, by giving primacy to rights of the marginalized communities for whom the forest was home. As chairman the Western Ghats Ecology Expert Panel (WGEEP), constituted by the Ministry of Environment & Forests in 2010, the panel proposed stringent environmental safeguards in ecologically sensitive zones across the Western Ghats. Rooted in scientific evidence and fieldwork, it recommended decentralized decision-making and community participation. The report triggered intense political resistance and public debate, not a single state government fully supported its implementation. 

How the Western Ghats Ecology Expert Panel come into being?   

Diverse social groups and individuals joined hands in establishing the Save Western Ghats Movement (SWGM), which organized a padyatra that brought activists from Gujarat to Kerala to collate into a movement in Goa under the leadership of Mr Kalanand Mani. The padyatra was hailed by India Today as one of the finest post-independence environmental movements, but the mid-1980s march along the pristine 'ghats' withered away on account of internal squabbling between the organizers. 

There was long silence thereafter! It was between year 2006 till 2008 that the Delhi-based activist-journalist Sudhirendar Sharma got an opportunity to travel across the ghats to capture the latent energy among diverse actors to reignite the past. The month-long travel was guided by Pandurang Hegde, who carried the painful memories of the historic padyatra. The colorful travelogue Paradise Lost....almost left much to the imagination. Despite apprehensions it was agreed to let an outsider from the region guide the movement. 

Two important congregations of activists, researchers, scientists, artists, politicians and thinkers were organized under the aegis of Save Western Ghats Movement - an informal platform of civil society actors promoting conservation. The first in 2009 in Ponda (Goa) revived the erstwhile movement of the mid-80's and tabled the environmental challenges. It was so designed that the participatory meeting was considered a grand success. The Keystone Foundation volunteered to host the next such meeting at Kotagiri (near Ooty) on the condition of its moderation by the 'same outsider'*.  

The second congregation in Kotagiri in 2010 was a major milestone as it led to the setting-up of the Western Ghats Ecology Expert Panel by the Ministry of Environment & Forests. The then Union Environment Minister Mr. Jairam Ramesh chaired the meeting and paid serious attention to SWGM demand for setting up of the 'Western Ghats Ecological Authority'. From the dais itself, the minister sought advice (from his Delhi office) on making a public announcement in that regard. Protocol demanded that an expert group should go into the pros & cons of setting up such an authority. 

A day later after Feb 2010 meeting, the formation of WGEEP was formally announced under the chairmanship of (late) Dr Madhav Gadgil. Representing SWGM, researcher-activist. Latha Anantha worked very closely with WGEEP in delivering its ambitious report. Rest, as it said, is history.          

*Sudhirendar Sharma

Thursday, January 8, 2026

The green sari in tatters

“The Western Ghats are naturally an important focus of sustainable development efforts. The protector of the Indian peninsula, the mother of the Godavari, Krishna, Netravathi, Kaveri, Kunthi, Vaigai and a myriad other rivers, Kalidasa likens the Western Ghats to a charming maiden; Agasthyamalai is her head, Anaimalai  and Nilgiri the breasts, her hips the broad ranges of Kanara and Goa, her legs the northern Sahyadri. Once the lady was adorned by a sari of rich green hues; today her mantle lies in shreds and tatters. It has been torn asunder by the greed of the elite and gnawed at by the poor, striving to eke out a subsistence. This is a great tragedy, for this hill range is the backbone of the ecology and economy of south India.”

These words of veteran ecologist Madhav Gadgil remain among the most evocative descriptions of the fragile mountain range. They also remain among the most ignored. Gadgil passed away on January 7, 2026, whose lifelong struggle to protect the Western Ghats remains tragically unfinished.

Even in his final years, as age and illness weighed on him, Gadgil continued to speak, write, and argue for the Ghats. Often unheard, sometimes ridiculed, and frequently dismissed as “anti-development,” he persisted with quiet resolve. At a time when rapid infrastructure expansion had become synonymous with progress, his voice sounded inconvenient. Yet his concern was simple and unwavering: development should not mean disaster, and growth should never come at the cost of the poor or the environment that sustains them.

Gadgil helped shape landmark environmental legislation; devoted his entire life to protecting the “lady adorned by a sari of rich green hues.” For him, conservation was not about locking forests away from people. It was about recognizing communities as custodians of nature, not obstacles to development.

In 2010, the Union government appointed him head of the Western Ghats Ecology Expert Panel, later known as the Gadgil Commission. The panel’s report called for stringent environmental safeguards in ecologically sensitive zones of the Western Ghats. Rooted in scientific evidence and fieldwork, it recommended decentralized decision-making and community participation. The report triggered intense political resistance and public debate across six States. Yet, despite the urgency of its warnings, no government fully supported its implementation.

Internationally, Gadgil’s work earned him admiration. In 2024, he was named a laureate of the United Nations Environment Program’s Champions of the Earth award, which is the UN’s highest environmental honors — recognizing his lifetime contribution to ecological science and community-led conservation. He was one of the six laureates that year. At home, however, he lived an increasingly isolated life, as a new era of development emerged in which his ideas and his report were seen as impediments rather than guidance.

Among his most enduring contributions was the establishment of the India’s first biosphere — Nilgiri Biosphere Reserve in 1986. His work there was not confined to data and maps. He trekked through the forests, lived among communities, and studied the sacred groves, believing that ecological knowledge resided as much in local traditions as in laboratories. Gadgil was deeply critical of both extractive development and authoritarian conservation.

With Gadgil’s death, India has lost a rare voice, one that argued relentlessly that environmental protection and development are not opposing goals. For him, true development was rooted in scientific rigor, ethical responsibility, and social justice, with local communities at the center of natural resource management.

The green sari he mourned decades ago continues to fray. The question he leaves behind is stark and unresolved: will India finally listen or will the silence around the Western Ghats grow as deep as the forests he fought to protect. First published in the HinduBusiness Line by Radheshyam Jadhav on January 08, 2026.

Friday, December 26, 2025

Sahyadri Summit 2026

It is in recent years picturesque Western Ghats have come into undesirable news. Floods of unprecedented nature, forest fires and devastation caused by landslides affected many regions in this biological hotspot declared as UNESCO World Heritage Site. Also known as the Sahyadri, it is a mountain range that stretches 1,600 km along the western coast - in the states of Gujarat, Maharashtra, Goa, Karnataka, Kerala, and Tamil Nadu. It is an almost continuous chain of mountains along the western edge of the Deccan Plateau, from the Tapti River in Gujarat to Swami Hoppe in Kanyakumari.

The Summit is being convened as an essential get- together of consciences minds across the region to deliberate on local and regional environmental issues and to assess its potential in national and global climate change. It will meet small groups and individuals across the distinct landscape to learn and draw inspiration from their pioneering conservation efforts. It will be an inter-generational get-together to draw collaborative efforts for future action.

The Summit is being organized from January 24-26, 2026, in Wayanad, Kerala.

Sunday, September 21, 2025

Western Ghats: The timeless value of its flora

The ground was a black, pitted surface and a white mist touched it with an old familiarity. A little drizzle lay on the proceedings: suspending rather than falling on petals, eyelashes, bark and skin. And through the mist, there were flowers—tens of thousands of flowers: blue swishing against white, dark pink with light pink, purple nodding against yellow, masses of electrifying pink on pink. The colors ran over the dark lunar-like slope in a frenzy, candy swirls melting into the ground.

We stood there, taking in the scene, trying to fold in our bodies to avoid damage to the flowers. Impatiens lawii was all around us, the flower pink with a purple throat—the color of a rich, syrupy cocktail you have with friends when the sun is going down. Then there were purple flowers, layered with a lighter centre—Utricularia, a bladderwort species. They stood next to tiny white flowers which were reminiscent of carrot blossoms. Yellow, daisy-like Linum mysorense nodded gently. Near them were “mickey mouse” flowers—yellow petalled with red dots, looking like the ears of an animated childhood friend, like the plant would start speaking. Malabar larks whipped into the blooms, their wings a blur, their crest an exclamation. Frogs sat in rock pools. Crabs hid under grass. We were on the Kaas plateau in Maharashtra, and everything was urgently and vividly alive.

Every year in the post-monsoon time, around September, the lateritic plateaus of Western Ghats burst into dramatic blossom. Formed by continuous volcanic deposition, many of these plateaus appear flat, and so are also called tablelands. In summer, they look bare, even barren. Wind whips the land and the sun is pitiless. The soil is thin, appearing almost non-existent. But that is the nature of the area: harshness is its feature. And as usually is the case, this is a twin to abundance. Come monsoon, the plateaus soak up moisture, helped along by the porosity of the rocks. Streams gurgle. Rock pools high up the slope well up again. And the few centimetres of soil reveal riches—native wild flowers, colourful and mesmerizing, full of the energy of little things that don’t have a long time to live.

And what plants they are. Between Kaas, Mahabaleshwar and Panchgani, we spotted marvels. The pretty pink impatiens—named so because their seed pods explode impatiently when touched—were ubiquitous. You may have another kind of impatiens in your garden. But on the plateaus, there were also fewer familiar plants. One had a striking pink flower, with arms splaying out in the aspect of an underwater octopus. The tentacles were covered with sticky drops, and the syrup on the drops gleamed with the promise of dense, luminous perfection. It was like pulling the sun into a glass jar, or seeing an heirloom moonstone in an old cupboard. This is the Indian sundew, a plant that shows teeth. Or to be more specific, a plant that eats insects— lured in by that fabulous “dew”. The numerous purple flowers running over the plateau were also insectivorous— bladderworts with “bladder” like portions which snagged insects. There were other plants that were parasites, yet other which were epiphytes— orchids with delicate, ephemeral blooms that took turns flowering, depending on the month. In the rock pools, we saw the mist reflected whenever it stopped raining. A leech or two probed the air like a heat-seeking missile. Endemic plants grew in precarious places—the Konkan pinda with its white flowers was on the edge of the cliff in Panchgani. And the Flemingia nilgheriensis and Delphinium malabaricum, also endemics, had complex clusters of dazzling purple flowers. They grew with the forbearance of something which has adapted to its very own corner of the world.

We may not realise it, but plants chart our lives. We eat them, we gift them on dates, we are felicitated by them on stage, we walk in their shade. But mostly, we leave plants alone; lavishing our attention on things that talk back to us, or things that seem to be listening. The rock plateaus of the Western Ghats, also called the Sahyadris, have plants that don’t really need us. Like the best of wild flowers, in the aspect of the rare Himalayan Brahmakamal, or southern India’s glory lily—they do best without manure, without artificial watering, without swathes of pesticides. They contain generosities which reveal the true nature of the land: that these are places that support not just life, but thriving of life. That these are places that display the true turnings of the season, the true spectrum of nature—bare at one time, fabulously verdant in another.

Like most nature geeks, I confess I have a special interest in carnivorous plants, in a creature that looks like one thing but behaves like another. In Satyajit Ray’s horror story The Hungry Septopus, Ray writes about a man who collects these plants. In this pursuit—a genteel chase which becomes an obsession—he brings home a plant that grows into a human-sized being, always hungry. At a certain time of the day, the powerful plant produces a smell—a kind of seductive fragrance that makes others lose their wits. You’ll have to read the story for the rest. But in the real world, sign me up for plateaus full of insect-eating plants. Because this means the plant evolved to fill a niche that others were not occupying, its own space on the mountains, so to speak.

Seeing masses of Utricularia is a reminder that there is an entire world in the roots, where the “bladders” are, and that water-saturated monsoon soil has many hidden mysteries.

Tourists who visit these areas do so to enjoy the flowers, the climate, and their own photos between the blossoms. Seldom do they come to see the value of the endemic flower itself, the bluster of the wind constantly bearing down on the rock, the resilience of the runnelled floor. Neither is it well-known that not all plateaus in the world produce masses of flowers, that many of these flowers are found only in that region, or even that locality; that this vegetation supports animals which are found only on that mountain or that point.

It is these blind spots that have led the authorities to misclassify lateritic plateaus or rock faces as wastelands; that have led misguided steps to dump soil on the land, or to build over it. This needs urgent correction. These areas have survived centuries, we must ensure they survive our plans. These plants and their habitats don’t need our care; but they certainly need us to leave them alone, and give them a chance to live unencumbered by invasive plants, concrete and mass tourism.

Whether we pay attention or not, plants present a daisy-chain of importance. They show us the places that support life, and through their own bodies, they support other creatures. They show their deep knowledge of the land, unlocking memories of natural abundance; of how the place may have looked decades, tens of decades ago.

At this time of the year, plants are not the side show but the main event in the Western Ghats. May we remember their names and remember to tread softly.

As we climb down the tableland, I ask myself: Can we keep growing like plants? Can we open our minds to the possibility that something that looks bare can also be fruitful? Can we, in essence, allow a small, non-verbal plant to change our view of the world?

Neha Sinha is a conservation biologist and author of Wild and Wilful: Tales of 15 Iconic Indian Species. 

Thursday, February 6, 2025

Western Ghats: A Living Archive

The Western Ghats, also known as the Sahyadri, meaning benevolent mountains, stretches along the western coast of the Indian peninsula, spanning six States: Gujarat, Maharashtra, Goa, Karnataka, Kerala, and Tamil Nadu. Known as one of the world’s most biodiverse regions, the Western Ghats were once celebrated for their breathtaking natural beauty — cascading waterfalls, lush greenery, and a dazzling array of flora and fauna. Today, however, this idyllic landscape faces a stark transformation. Climate change, deforestation, the decline of traditional livelihoods, land encroachment, and the displacement of tribal communities have left the region in peril.

For years, writers in various regional languages have sought to capture and preserve the narrative of these alarming changes, believing in the transformative power of words. what was once a symphony of chirping birds in now being gradually replaced by the relentless roar of heavy machinery in many places. 

The novella, Chronicle of an Hour and a Half, by Saharu Nusaiba Kannanari, which was shortlisted for the JCB Prize for Literature 2024, explores powerful themes such as the effects of rumor, mob mentality, social media-and hinting that something ominous awaits. Set against a fictional village in the foothills of the Western Ghats, the novella, which begins as a harmless exchange between two individuals, spirals into chaos through social media. Within an hour, the community descends into mass hysteria. In the background, nature reflects the emotions of the community, mirroring the escalating tension and chaos. 

The inter-personal relationship between humans and nature in poignantly highlighted in Kuvempu's Malegalalli Madumagalu (1967) translated by Vanamala Viswanatha as Bride of the Hills (2024). Met in the Malnad region in the Western Ghats, where people are closely tied to the land, relying on its fertile soil, forests and rivers for their livelihood, nature in revered not only for its practical role in sustenance but also for its spiritual significance, with rituals and local deities tied to agriculture cycles. Yet the novel reflects the growing tension between traditional harmony with nature and the pressures of modernization and exploitation. 

What was once a symphony of chirping birds is now being replaced by heavy machinery

An exploitative cycle 

Development, coupled with human greed, makes the lives of tribal communities difficult. In Kocharethi; the Araya Women written by Narayan in Malayalam which won the Kerala Sahitya Academy Award in 1998 and was translated into English by Catherine Thankamma in 2011, the theme of exploitation and marginalization is vividly portrayed through the struggles of the Adivasi community. As industrial development, moneylenders, and land grabbers encroach on their ancestral territories, people are pushed into deeper poverty and displacement. The novel focuses on how outside forces often exploit the land's natural resources, disregarding the community's cultural and spiritual connection to it. 

In Ringaan, written in Marathi by Krushnat Khot, who won the Sahitya Academy Award in Marathi, the protagonist returns home to rescue a buffalo. He reminisces about his childhood and the harmonious life he once lived. The book highlights important aspects of migration, struggles of displaced victims, and the persistent man-animal conflict.

Loss of traditional occupations 

Rampant quarrying, deforestation, illegal mining, and poorly planned construction projects have destabilized the fragile ecosystem. B Viju's Flood and Fury: Ecological Devastation in the Western Ghats (2019) connects these activities to increased occurrences of landslides, floods, and soil erosion. The book delves into the historical and cultural significance of the Western Ghats while critiquing the apathy of governments, corporations, and society toward environmental conservation.

The Nilgiri Hills - A Kaleidoscope of People, Culture and Nature (2023) by Paul Hockings brings together stories and articles to highlight various aspects of the Western Ghats. The book sheds light on several topics as ancient metallurgy, music, the making of honey, and the degradation of the ecosystem.

Resistance and resilience

When livelihood, land, culture, and identity are at stake, resistance, and resilience are the only means of safeguarding them. In Valli, written by Sheela Tomy in Malayalam in 2019, we learn of a tribal community's deep connection to the forest, which sustains them both physically and spiritually. The novel highlights the strength and perseverance of the Adivasi people as they navigate the complexities of modern life while fighting to preserve their heritage and connection to the land.     

Through old and contemporary works on the Western Ghats, authors have stressed that the Ghats are more than just a landscape - they are living archive of culture, memory and resilience. Yet, this fragile ecosystem is scarred by encroachment, where tribal people are uprooted, natural resources are destroyed, and policies fail to protect what matters most. - K S Swati, The Hindu (Feb 6, 2025).

Sunday, November 24, 2024

King Cobra gets a new name

Karnataka Environment Minister (on Nov 22, 2024) officially named the King Cobra found in the Western Ghats as Ophiophagus Kaalinga. Officially naming the snake is a moment of pride. Herpetological P Gowri Shankar is credited for helping in the process. 

King is the true king. Rarely do we hear people die of its snake bite though it has many times more venom of any other snake. Reports indicate that anti-venom for its bite is not yet available, and the King is generous enough not to unload all its venom in a single bite.    

(Pic: Yashpal)

Friday, November 8, 2024

Environmentalists did fail in their task

Ramachandra Guha
may not have done justice to the Indian Environmentalism in his recently published book 'Speaking with Nature' (Fourth Estate/HarperCollins). For those (largely rural) who traditionally viewed 'nature' as a giver of services (natural), only expected saved/protected nature could extend uninterrupted supply of those services.  While the Chipko that was borne out of the realization that 'trees' contributed to sustaining those services, its southern version (called the Appiko) serving the same purpose got excluded from the ecological history? Why the variety of response and tenacity of the (eco) service is not appreciated? It was in the mid-1980s that the Appiko, a momentous event in the ecological history of the country, had reminded people about the virtues of protecting nature to keep the 'gateway to the monsoons' thriving with natural processes. Not only did this spontaneous social action led to a moratorium on green felling across the Sahyadri range of mountains, but the movement has also been the vanguard of ecological conservation ever since: from opposing a seventh dam on the Kali River in Karnataka a to saving the Nilgiris in Tamil Nadu, from taking on the controversial ‘Nylon 66’ project in Goa, and to supporting the Chalakudy river conservation in Kerala. For Guha, it was 'full-stomach environmentalism' (led by the elite) much prevalent during last-1970 and post-1980.

Though the legacy of most of the TEN eminent eco-historians (profiled in the book) remain lost in time, the issue of protecting the ecosystem that generates/protects livelihoods remain alive or at least remained so till the end-of-the-millennium. These individuals demonstrated a combination of love and caring attitude towards nature. Has such love and caring not been essential part of cultural-religious practices in the country for ages? Did the eco-historians ever rebuild those practices by strengthening the environment messages contained therein? As I write this, I do see chhat festival (traditionally celebrated in Bihar) being celebrated in polluted rivers or stagnant muddies all across. The ritualistic value of such mass-based cultural events is socially accepted in most religious festivals, but the essential ecological messages remained lost. 

While there has been an economic turnround in recent times, a shift toward 'full-stomach environmentalism' of the affluent seems apparent. With economy having taken a turnover, only the abject poor expect nature to give them the livelihood services. Rapid urbanization has transformed the country's demography. Environmentalism of the present needs a serious rethinking, as the past-environmentalism seems to have been outdated. 

Guha himself acknowledges that air pollution is relentlessly increasing; most of our rivers are biologically dead; and the chemical contamination of soils remains extremely high. There is a gross political disregard to these issues because legacy of past-environmentalism hasn't contributed anything significant in this regard. Most rivers are in bad shape, and nobody seems concerned even if it flows next door as bottled water is easily available. Did environment consciousness ever address such transformations? Are there any footmarks of the past left for the others to step in?     

Even though climate change is not our creation, India finds itself in an environmental disaster zone. Guha raises it and questions the failure of the environment thinkers to forewarn it. The book offers the thoughts of eminent environmentalists to fertilize our minds, but the profiled minds in this volume have literally fell short of doing so. Not sure why historian E.P.Thompson had remarked "There is not a thought that is being thought in the West or East which is not active in some Indian mind." - Sudhirendar Sharma