A Long-term Perspective on Environment and Development in the Asia-Pacific Region

2.1 Emergence of "Asia-Pacific Eco-Consciousness"

The Asia-Pacific region is diverse in every sense of the word. Nations and areas in the region are distinct from one another in terms of population size, natural conditions, level and speed of economic development, religion, culture, and traditions. At first sight, there seems to be no single pattern of behavior, values, or consciousness that is common to the whole region. It may be asked, therefore, whether the region displays any common characteristics regarding human relations with the environment that can provide guidelines for sustainable development. However, upon closer examination, some common features relating to values, modes of social decision-making, and the relationship of people to nature can be discerned.

If the relations between people and environment within the region are relatively environmentally friendly--which is to be hoped--then the question is how these features should be maintained and integrated into the development process so as to achieve the goal of sustainable development.

The Asia-Pacific region has long been regarded as a "backward" region. However, after World War II, the geo-political situation of the region changed dramatically as Japan took the lead in economic development, followed by Asian Newly Industrialized Economies (NIES) such as Korea. With the vigorous development of the ASEAN countries, and nations such as China and India since the mid-80s, the region has emerged as the "growth center" of the global economy. At the same time, strong concerns have been voiced over the further expansion of the already huge population of the region, urban sprawl and the continued contamination and degradation of the environment--factors that could greatly hamper future development of Asia and the Pacific, and harm the world community as a whole.

It is also recognized that many countries and regions that have enjoyed less success in development also face serious environmental problems, particularly deforestation, land degradation, and loss of biological diversity that threaten the survival of the poorest sectors of the population.

Therefore, the countries of the Asia-Pacific region have begun to search for a new path shifting from unsustainable development to one of sustainable development.

In pursuit of this process traditional values and ways of life can provide the philosophical underpinning and models of behavior toward the environment that can serve as guidelines for sustainable development. Unfortunately many of these traditions have been forgotten or fallen into disuse during recent economic development characterized by mass production and high consumption. There are indications, however, that interest in some of these traditions is reviving and that they may offer useful insights for formulation of sustainable development policies.

To achieve sustainable development combining traditional and new forces in society, it is necessary to establish a new pattern of development. On the one hand, the majority of people in the region are still poor and need to have development. On the other hand environmental degradation has become apparent, even at this stage of development, so that the integration of environmental protection with development is urgent.

In this process it would be worthwhile for all countries and peoples in the region to identify their own social and cultural traditions and practices and examine the extent to which they can be incorporated in the new pattern of development. Joint efforts among the countries of the region to stimulate adoption of this new approach to development should be strongly encouraged.

As was mentioned earlier, the Asia-Pacific region is extremely diverse, which means that it is difficult to identify characteristics common to all countries in the region. However, certain commonalties can be found in values and practices, modes of decision-making, and relations between people and nature:
(1) Relations between People and Nature
(a) frugal lifestyle and sustainable agricultural and industrial practices based on indigenous knowledge (Ex. Figure II-2-3)(See Boxes 1,2,3,4)
(b) harmonious coexistence with nature (See Boxes 5,6,7,8)
(c) emphasis on meeting real needs rather than induced desires (See Box 9)

(2) Values
(a) creativity originating from the fusion of modernity and tradition (See Box 10)
(b) strength of the family as a unit of society (See Box 11)

(3) Modes of social decision-making
(a) consultation rather than confrontation(See Box 12)
(b) reliance on consensus in the decision-making process
(c) reliance on settling disagreements through discussion rather than legal action
(d) pragmatic rather than doctrinal approach to problem solving
(e) informal rather than formal approach to governance. (See Box 12)

At the empirical level there are several trends evident in the development of many countries in the region that suggest a movement towards greater sustainability, reflecting the influence of Asian-Pacific Eco-Consciousness:

• Economic growth is achieved at relatively low levels of energy use (Figure II-2-1 and Figure II-2-2).
• Per capita caloric consumption is not high and is largely derived from plants rather than animals (Figure II-2-3).

Information Box 1 Practice of sustainable agriculture based on indigenous knowledge

China is developing ecological farming throughout the country. This is a kind of farming practice which makes full use of energy and resources and uses little or no agro-chemicals. Renewable energy sources such as biogas, wind and solar energy and hydro power are widely used. By such farming practices, nutrients are fully utilized and recycled and virtually no waste is produced, thus the natural environment is protected while productivity is raised. Ecological farming is now practiced in more than 100 counties in China. Also the extended / joint family system, largely in vogue in countries such as Pakistan, India, and Bangladesh, helps strengthen the family as a unit of society, which in turn, promotes efforts at conserving resources including land, buildings, water and energy. Many traditional ways of life where people live in the forest utilize and conserve the resources. By religious and traditional custom of the Balinese, water (resource) is considered a 'sacred' natural resource. Therefore it is a sin to pollute the water. God will punish those who pollute the water. Moreover, the sustainability of water resources for agricultural activities is also managed by traditional methods that result in efficient and effective use.

Information Box 2 Maintaining local self sufficient production system in Sri Lanka

In Sinhalese and Tamil villages, all the commodities necessary for their daily life, such as cereals, vegetables and spices, are produced within their living territory. A pond in the village is used for the cultivation of fish, orchards are planted around the village and clothes are made from the fibers harvested within the village. The production and material balance is restricted within the carrying capacity of their territory, and their production activities minimize disruption of the environment. Recently, this living style has been affected by the export-oriented mono-cultural production system. But in the 1980's, a policy was adopted limiting production of export commodities only to the individually specialized traditional goods of the village that do not disrupt natural environmental systems there. ('One unique product in one village' movement in Japan initiated by Oita Prefecture resembles this policy.)

Information Box 3 Tuvalu tradition of keeping precious soil as heirloom

As the islands of Tuvalu are made of coral reef, soil is a precious resource for planting taro and other major foods. In each house-yard in this country, people keep a 'Taro-pit', a pit for planting filled with fertile soil, inherited from their ancestors. Children are educated to put all the organic wastes, such as fallen leaves and household garbage, into this pit. In such a way, complete recycling of nutrients in this island nation is achieved from soil to plant and from plant to soil. Islanders are refusing to use chemical fertilizers seeking rather the long range benefit of keeping their heirloom as sound as possible.

Information Box 4 Gengen, a sustainable soil erosion measure in the Philippines

Kalangnuyas or Ikalahans of Northern Luzon in the Philippines "give back to the soil what they take from it." They practice this in their age-old farm technology called gengen. These are odd-looking dikes of combined soil and crop leftovers (e.g., from sweet potato) and used to control soil erosion. The one who harvests the potato crop, usually the wife, takes care that the vines are laid out along the contours of the hillside (upland farm) and she sprinkles the vines with soil to make a series of dikes from the bottom of the farm to the top as she harvests. The dikes are short and built like rungs of several wide ladders placed side by side with no two rungs aligned. This is for water velocity control: the water that gathers on one dike runs off the end of that dike only to be stopped; its flow is impeded by another dike below and so on. The gengen also makes the soil richer for three reasons: (1) Soil fertility is maintained because the water does not run off with the top soil; (2) Moisture is maintained within and between the dikes; and (3) Gengen dikes make good crop fertilizer, being compost piles (green manure) in the field. (Adapted from Frank Hilario, "Song of the Trailbirds," Habitat, Phils., Vol. 1, 1980)

Information Box 5 Harmonious coexistence with nature

The Ambonese, an ethnic group in Molluca Islands of Indonesia, possess a traditional custom of 'sashi'. This is adopted strictly by the fishermen who are forbidden to go fishing in the Surrounding sea at the certain period of time of each year. They have observed this tradition from century to century. The scientific explanation of this 'sashi' custom is that it provides ample time to maintain the reproductive and regenerative capacity of numerous species of fishes in the sea. Without sashi tradition, the fish could be depleted. Harmony with the environment is demonstrated by the common practice in Pakistan of using as domestic fuel, firewood obtained from fast growing trees like eucalyptus -- a renewable resource, instead of natural gas which is non-renewable. A widespread practice of using herbs, leaves and plants (neem tree) as pesticides instead of chemicals helps control pollution in water bodies. The traditional people of Siberut Island of Indonesia, the Mentanarian, for centuries, live by traditional farming in the 'forested areas'. Under their unique tradition, they never use fire for land clearing. It is taboo for them to use fire. Instead they immerse the organic matter in the swampy area, so that the humidification process is undertaken through some 'traditional technology'.

Information Box 6 Symbiosis with nature in Nepal

Nepal has no domestic fossil fuel resources and is obliged to use biomass for its main energy source. Deforestation is expanding not only by this fuel usage but also by the grazing of cattle and by conversion of forest area to agricultural land. By the mid 1960s, the forest area covered only 29% of Nepal's total land. The Government of Nepal recognized the importance of reforestation, and non-government organizations for nature conservation are working actively on this problem. In order to develop alternative energy, the construction of many small size hydraulic power generators has been encouraged. The Second Assessment Report of IPCC in 1995, urges the use of biomas in the 21st century to prevent climate change. The experience of Nepal will become an excellent example of human wisdom of living with nature to be passed to the next generation.

Information Box 7 Coexistence with water in Bangladesh

The low lying areas of Bangladesh are flooded every year. Although sometimes the peak run-off of two big rivers, Brahmaputra and Ganges, coincides causing serious damage as in 1988, flooding itself is not unusual in those areas. The flood carries fertile soil from upstream, and this helps cultivation of floating rice, soy bean and oil-producing plants. After the flood there arise rich fish ponds. Live in Bangladesh with and use this periodical flood wisely. What is needed now is to control and ease the extremes of the flood.

Information Box 8 Primary forests are sacred to the Tagbanwas of the Philippines Philippines

The Tagbanwa tribe in Palawan, Philippines believe that primary forests are "sacred places" as these are the abode of spirits. The Tagbanwas could not cut and burn primary forests, hence, the forests could easily re-invade the agricultural clearings and prevent the invasion of grasses. Secondary growth was also rapid under these conditions which was highly desirable to the Tagbanwa, for there was always a fear of cutting the primary forests and disturbing and angering the spirits. The Tagbanwas also believe in reincarnation so they have great tolerance for wildlife, except the wild pig. (R.Fox,"Tagbanwa Heaven," Filipino Heritage, Phils. 1977)

Information Box 9 Meeting real needs rather than induced desire

Major religions of the Asia-Pacific region emphasize frugality and simplicity. In Pakistan for instance, simplicity of dress and diet continues to be culturally and religiously practiced. This way of life is environment friendly and tends to conserve natural resources. 'Humankind failed to realize its interdependency with other creatures because of its arrogance and greed. This lack of insight has made it indifferent about the possibility of harmonious coexistence. In particular, since the Industrial Revolution, humankind has reaped many benefits from scientific and technological development, fostering the belief that increased production capacity results in unlimited freedom and human happiness. However, such a technologically-centered civilization has given rise to expressions of the crisis for human survival in the form of class disparities, racial conflicts, and environmental problems.' Recognizing this, many religious leaders in Korea agreed on the 'Environmental Ethics Declaration' in 1993 as cited below: "First, we must change our lifestyle from one that solely pursues material possessions to one which attaches great importance to spiritual richness. Second, we must discard the arrogant thinking that humankind rules all animals, plants, and inanimate things. Instead, we have to realize that we are a part of the ecosystem and be humbled by this fact. We have to understand that humankind is inextricably intertwined with other creatures, for enabling all of us to live. Third, we must surpass our former narrow mind-set that was confined to family, region, class and nations, and subsequently embrace a more global mind-set."

Information Box 10 Creativity originating from the fusion of modernity and tradition

The people of Singapore are largely descendants of immigrants from the Malay Peninsula, China, the Indian sub-continent and Sri Lanka. They have gradually acquired a distinct identity as Singaporeans while retaining their traditional values, practices and customs. Some of the traditional values have influenced the people's attitude towards the environment. Values such as thrift and respect are, for example, linked to care and proper use of resources. Wastages are thus frowned upon. To help strengthen national identity and to preserve the cultural heritage of different communities, the government has focused on five shared values. These are: (a) Nation before community and society above self (b) Family as the basic unit of society (c) Community support and respect for the individuals (d) Consensus, not conflict (e) Racial and religious harmony.

Information Box 11 Strength of the family as a unit of society

In Thailand, many families, live together traditionally from generation to generation in the same house or the same village. For example, the family of the son should stay in the same house or near the house of his parents' family. This lifestyle encourages environment-friendly land use and conserves natural resources. In Pakistani villages, agricultural practices of using barnyard manure instead of synthetic fertilizer, and domestic practices of using cattle dung cakes for fuel, are environmental-friendly.

Information Box 12 Consultation rather than confrontation and informal rather than formal approach to governance

In the Cordilleras of Nueva Vizcaya, Philippines, the Ikalahans have a Council of Elders as an informal government. What the Council decrees is law but it is as democratic as can be; i.e., it holds public hearings. The Elders believe in the natural law of gradual change, thus, they do not push their people to develop at breakneck speed. The Council had decreed that any family wishing to open a new uma (slash-and-burn-and- plant-and-fallow farm) should first present living proof that 60 trees have been planted by the family members in the old farm. The Council has already denied one family its request to make a new uma because of its failure to comply with the 60-tree decree. (Adapted from Frank Hilario, "Song of the Trailbirds," Habitat, Phils., Vol. 1, 1980)

Different countries in the region may follow different development trajectories. Regardless of the specific pattern, elements of the Asia-Pacific Eco- Consciousness should usefully be incorporated into their development strategies. If we consider the time frame to be two generations, or 60 years, Asia-Pacific countries should choose either of the following strategies:


(1) High growth but learning from mistakes of developed countries to minimize environmental costs of development


(2) Sustainable moderate growth with adequate eco-consciousness (Leap- frog-type).

In this region a number of environmentally sound values, practices, modes of social decision-making, and bodies of indigenous knowledge have been identified. To maintain and disseminate these valuable traditions and to make the best use of them in the process of sustainable development:

• Each country should seek to rediscover those elements in its traditional way of life that are suited to conserving the environment, and to protect and nurture them including incorporating them into the educational curriculum to ensure their transmission to future generations.
  
• All countries should respect each other's unique characteristics.
  
• Establishment of mechanisms to promote exchange of information and to continue exploration of Asia-Pacific Eco-Consciousness as part of the process of sustainable development is especially important. To avoid repeating mistakes made by developed countries, countries of the region should work to create institutions and processes to learn from the experiences of others in order to jointly create new patterns of sustainable development.

Figure II-2-1 Economic growth and livelihood maintenance with lower energy consumption
Figure II-2-2 Energy is used efficiently
Figure II-2-3 Per capita calorie consumption is equitable and no excessive
Figure II-2-4 High education level


RETURN TO Table of Contents