Registered GWEC members for the 1st International Nature Summit
called "Green Inspiration" of Notre Dame College Nature Study Club, are requested to report at school by 7:00 a.m. tomorrow.
for Now and the Future
The GWEC is an initiative of S.F.X. Greenherald International School to spread knowledge and raise awareness amongst people in order
to save the environment.
The GWEC is an initiative of S.F.X. Greenherald International School to spread knowledge and raise awareness amongst people in order
to save the environment.
Thursday, January 22, 2015
Monday, January 12, 2015
A call for "Green Inspiration"
This is to attract interested students and GWEC members to register for the 1st
International Nature Summit called "Green Inspiration" of Notre Dame
College, Nature Study Club. It is a two day event, which will be held on 23rd
and 24th of January in Notre Dame College.
The summit also holds a range of competitions, which are
suited for the following participants.
>For University Category (Graduates and Undergraduates):
Confab seminar (Power Point Presentation), Nature Olympiad and Photography
>>For Higher Secondary Category (aged 15-18 yrs or
Classes XI & XII): Transformation (Turn Coat), Confab Seminar (Power Point
Presentation), Nature Olympiad, Eco-Friendly Project, Wall Magazine & Photography
>>>For Junior Category (aged 12-15 or Classes VII
to X): Nature Olympiad, Eco-Friendly Project, Wall Magazine & Photography
For registration and more info:
www.greeninspiration.weebly.com
Friday, December 26, 2014
Friday, December 19, 2014
Gandhi and Ecological Marxism
The independent India witnessed several
developmental policies which both protects and destructs the natural
environment. Gadgil and Guha observed that the development policies of
India created three kinds of people, the omnivores, ecosystem people and
the ecological refugees. Omnivores comprise the elite group who are the
real beneficiaries of the economic development. The ecological refugees
encompass the displaced and environmentally exploited tribal and
downtrodden while the ecosystem people depend the natural environment
for their material needs. The independent India became “a cauldron of
conflicts” between these groups, “triggered by the abuse of natural
resources to benefit the narrow elite of the omnivores”.
The environmental movements mushroomed in India as a response against
this abuse. Guha identified three ideological trends in Indian
environmental activism; crusading Gandhians, ecological Marxists and
appropriate technologists. He argues that the crusading Gandhians upholds the pre-capitalist and
pre-colonial village community as the exemplar of ecological and social
harmony. The methods of action favoured by this group are squarely in
the Gandhian tradition-or at least of one interpretation of that
tradition-fasts, padayatras, and poojas, in which a traditional cultural
idiom is used to further the strictly modern cause of environmentalism.
The appropriate technologists strive for a working synthesis of
agriculture and industry, big and small units, and western and eastern
technological traditions. The ecological Marxists are hostile to
traditions and rely heavily on the scientific facts. Guha mentions the
works of KSSP as an instance of ecological Marxism.
While closely analyzing the movement one
can see the elements of these three strands in Silent Valley movement.
Like the crusading Gandhians, the movement adopted the Gandhian
methodologies to protest against the environmental injustice. The
activists of the movement include people from different strata of
society, like students, teachers, intellectuals, journalists, social
workers etc. They organized padayatras, prayer meetings etc to educate
the public. KSSP (Ecological Marxists as explained by Guha) used science
as a medium to analyze the facts that the present project is not enough
to satisfy the existing power needs. They taught the people of how the
Silent Valley forest contributed to the southern monsoon and blissful
climate. The grass root acceptability of KSSP and its wide audience
helped the movement to achieve its objectives.
The ideological difference between the
Gandhian and Marxian system of environmentalism is that Gandhi believed
modern industrialization as the root cause of environmental degradation
while Marxists think capitalism as the major element which deteriorates
the environment. Marx suggests the development of science and technology
as a tool for mastering nature while Gandhi considers science and
technology as a hindrance to nature conservation. Gandhi advocates the
limitation of human wants for the sake of nature while Marx stood for
“each man according to his needs, and each man according to his
ability”. Among these differences, there are a number of similarities
between these two groups. Both Gandhian and Marxian system seeks justice
to the poor people who are living in tune with nature. They promoted the
idea of self-sufficiency and sustainable economy and work for an
egalitarian society.
The Silent Valley movement comprises both
Gandhian and Marxian elements in methodologies and practices. The
success of the movement reminds us the relevance of a “fourth world”, a
concept put forward by Dr. M P Parameswaran, an active participant of
KSSP.
He proposed of a fourth world, his vision about a future world, which is
a synthesis of Marxian, Gandhian, Environmentalists, Eco-feminists,
Human right activists etc. It is an alternative world order which is
based on the participative democracy, views on progress and approach
towards the progress of productive forces and technology. M P argues
that, today we are facing a challenge from the capitalist world. Certain
capitalist’s countries disseminate the message that there is no
alternative to capitalism. The socialist countries like China accept the
fact that they too cannot escape from the capitalism in certain
contextual basis. The remaining solution is the fourth world which
comprises the ideologies of Marxism, Gandhism, Peace Studies,
Environmentalism, eco feminism and human rights.
SOME THOUGHT ON THE DEEP ECOLOGY MOVEMENT - Arne Naess - by Alan Drengson
In 1973, Norwegian philosopher and mountaineer Arne Naess introduced
the phrase “deep ecology” to environmental literature. Environmentalism
had emerged as a popular grassroots political movement in the 1960s with
the publication of Rachel Carson's book Silent Spring. Those
already involved in conservation and preservation efforts were now
joined by many others concerned about the detrimental environmental
effects of modern industrial technology. The longer-range, older
originators of the movement included writers and activists like Henry
David Thoreau, John Muir and Aldo Leopold; more mainstream awareness was
closer to the “wise-use” conservation philosophy pioneered by Gifford
Pinchot.
In 1972, Naess made a presentation in Bucharest at the Third World Future Research Conference. In his talk, he discussed the longer-range background of the ecology movement and its concern with an ethic respecting nature and the inherent worth of other beings. As a mountaineer who had climbed all over the world, Naess had enjoyed the opportunity to observe political and social activism in diverse cultures. Both historically and in the contemporary movement, Naess saw two different forms of environmentalism, not necessarily incompatible with each other. One he called the “long-range deep ecology movement” and the other, the “shallow ecology movement.” The word “deep” in part referred to the level of questioning of our purposes and values when arguing in environmental conflicts. The “deep” movement involves deep questioning, right down to fundamental root causes. The short-term, shallow approach stops before the ultimate level of fundamental change, often promoting technological fixes (e.g. recycling, increased automotive efficiency, export-driven monocultural organic agriculture) based on the same consumption-oriented values and methods of the industrial economy. The long-range deep approach involves redesigning our whole systems based on values and methods that truly preserve the ecological and cultural diversity of natural systems.
The distinguishing and original characteristics of the deep ecology movement were its recognition of the inherent value of all living beings and the use of this view in shaping environmental policies. Those who work for social changes based on this recognition are motivated by love of nature as well as for humans. They recognize that we cannot go on with industrialism's “business as usual.” Without changes in basic values and practices, we will destroy the diversity and beauty of the world, and its ability to support diverse human cultures.
In 1972, very few people appreciated that Naess was characterizing an existing grassroots movement, rather than simply stating his personal philosophy. In order to establish shared objectives, Naess proposed a set of eight principles to characterize the deep ecology movement as part of the general ecology movement. The platform can be endorsed by people from a diversity of religious and philosophical backgrounds as well as differing political affiliations. “Supporters of the deep ecology movement” (rather than being referred to as “deep ecologists”) are united by a long-range vision of what is necessary to protect the integrity of the Earth's ecological communities and ecocentric values.
In 1972, Naess made a presentation in Bucharest at the Third World Future Research Conference. In his talk, he discussed the longer-range background of the ecology movement and its concern with an ethic respecting nature and the inherent worth of other beings. As a mountaineer who had climbed all over the world, Naess had enjoyed the opportunity to observe political and social activism in diverse cultures. Both historically and in the contemporary movement, Naess saw two different forms of environmentalism, not necessarily incompatible with each other. One he called the “long-range deep ecology movement” and the other, the “shallow ecology movement.” The word “deep” in part referred to the level of questioning of our purposes and values when arguing in environmental conflicts. The “deep” movement involves deep questioning, right down to fundamental root causes. The short-term, shallow approach stops before the ultimate level of fundamental change, often promoting technological fixes (e.g. recycling, increased automotive efficiency, export-driven monocultural organic agriculture) based on the same consumption-oriented values and methods of the industrial economy. The long-range deep approach involves redesigning our whole systems based on values and methods that truly preserve the ecological and cultural diversity of natural systems.
The distinguishing and original characteristics of the deep ecology movement were its recognition of the inherent value of all living beings and the use of this view in shaping environmental policies. Those who work for social changes based on this recognition are motivated by love of nature as well as for humans. They recognize that we cannot go on with industrialism's “business as usual.” Without changes in basic values and practices, we will destroy the diversity and beauty of the world, and its ability to support diverse human cultures.
In 1972, very few people appreciated that Naess was characterizing an existing grassroots movement, rather than simply stating his personal philosophy. In order to establish shared objectives, Naess proposed a set of eight principles to characterize the deep ecology movement as part of the general ecology movement. The platform can be endorsed by people from a diversity of religious and philosophical backgrounds as well as differing political affiliations. “Supporters of the deep ecology movement” (rather than being referred to as “deep ecologists”) are united by a long-range vision of what is necessary to protect the integrity of the Earth's ecological communities and ecocentric values.
Thursday, December 11, 2014
Shocking Effects Of Deforestation Exposed In Brutal Print Ads
These images are gruesome and brutal,
but they have to be shown because of their important message – they
raise awareness of the often unseen casualties of deforestation around
the world. Creative and art director Ganesh Prasad Acharya, together
with copywriter Kaushik Katty Roy, created these social ads for
Sanctuary Asia, one of the first and greatest environmental news
magazines in India.
The slogan on these ads, “When the wood
go, wildlife goes” drives home the point made by these macabre images –
when you cut down habitats, you might as well kill the animals that live
there as well. Rainforests contain as much as 80% of the world’s
biodiversity, so their rapid destruction in South America and Asia is a
serious problem.
Saturday, December 6, 2014
Hosting the NEO and more...
GWEC, besides its own annual programs, participates and
plays host to programs hosted by other institutions working in the environment
conservation sector. One such program is the National Earth Olympiad organized
by Bangladesh Youth Environmental Initiative (BYEI). GWEC has been a partner organization for the National Olympiad and Greenherald International School was the venue for the
school rounds of the competition in 2012 and Dhaka Divisional Round for 2013
and 2014.
Below are some of the images of the event:
Registration rounds of the event taking place at the school
venue with the help of volunteers from GWEC
Divisional rounds of NEO 2014 taking place at one of the
three exam halls/auditoriums of the school.
Coincidentally, students from Greenherald have been doing exceptionally
well at this particular Olympiad, we had numerous students ranked in the top 15th
positions in the national rounds of the event in 2012 and four of our current
students and two ex-students made it to the top 15th in 2013, who
were selected to participate in a camp organized by the Dhaka University
Geology department to prepare the students for the International Earth Science Olympiad
that took place in Mysore, India. Much of these accomplishments can be attributed
to the participation of our student in similar annual intra-school Olympiads that
are organized on subjects such as geography, environmental management and earth
science with the help of our ever-enthusiastic faculty members who act as
mentors and supervisors for the event.
Six of the top fifteen candidates are former and current
students of our school.
Our faculty members
adjudicating presentations for a confab seminar on ‘ Mitigation measures for
effects of climate change.’
Intra-school environmental
science Olympiad taking place at the school.
Compiled and Reported by:
ABHIJEET BALL AND RASHIF AL-MAHMOOD
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