Role of Communities in Mainstreaming DRR and CCA

November - December 2021

Saran Prakash

D. Saran Prakash is a doctoral scholar at the Department of Sociology and Political Science, Dayalbagh Educational Institute (DEI) – Deemed University, Dayalbagh, Agra, Uttar Pradesh. She is a graduate of Masters in Disaster Management from Tata Institute of Social Sciences (TISS), Mumbai.

The present text puts forth a piece of opinion on the role of communities in mainstreaming Disaster Risk Reduction (DRR) and Climate Change Adaptation (CCA). The text begins by elaborating on the thus far evolved approaches of mainstreaming DRR. The reading then explains the implementation of DRR in communities with the help of two examples from Assam and Uttar Pradesh, respectively. The role of communities in DRR is then analysed with emphasis on the value of the role of communities in implementing DRR and the inextricable link between DRR and Climate Change-related measures and concerns.

When we talk about DRR, from the experience of the past few years, we can identify two main approaches of mainstreaming the same: (i) by carefully weaving DRR concerns and solutions into our development policies, which can be considered as a top-down approach; and, (ii) by weaving DRR practices into day-to-day living of communities, especially those that are comparatively more exposed and vulnerable to different natural hazards.

In practical terms, the current situation presents to us the following points of understanding:

  1. Most communities are still to realise or acknowledge the capacities treasured in their local and indigenous practices, which can form the basis of strong DRR practices in contemporary times
  2. As a result, in times of crisis and disasters, they rely on external aid to arrive (which tends to take time to reach the affected community)
  3. Communities that realise their strengths and are already making use of them are left on their own, as aid does not reach them due to the belief that they are self-reliant enough.

From this, we understand that while bottom-up approaches are preferred over the top-down approaches in DRR, they both need to go hand in hand for a holistic and successful realisation of DRR.

Figure 1: Chang Ghar

Chang Ghar(s) of Majuli – Assam, India

Majuli is a lush-green, pristine, and pollution-free freshwater island in the river Brahmaputra in Assam. It is the world’s largest river island with a total area of 1250 sq km. Pottery, handloom, boat-making, fishing are some of the modes of livelihood. It is safe to guess that agriculture and fishing form the primary sources of livelihood for the residents of this island.

Majuli holds testimony to incessant floods every year. Years of experience with heavy loss of lives, livelihoods and damage to property, the Mising community of Majuli developed a system of building houses on raised platforms called Chang Ghar (pronounced as Chang Ghor).

Figure 2: Floodwaters passing through the timber bamboo sticks

The logic behind the construction of these houses is that they allow floodwaters to pass freely around the timber bamboo sticks where the houses are raised. These houses are seen in almost all the rural areas of Assam that are affected by floods. These elevated houses serve the purpose of keeping people from floodwaters and also keeping wild animals at bay. These houses are easy to construct. Additionally, each year, the elevation of these houses can be changed depending on the level of floodwaters of the previous year. A typical Chang Ghar is sometimes as big as forty yards in length and provides accommodation to 30 to 40 people living in one great hall without any compartments. The length and breadth of an average house are about 60 feet by 20 feet. The roof is thatched and the walls are made of bamboo or reeds. This was yet only one part of the effort of the community towards reducing their risks.

Figure 3: Murong Okum

Building Chang Ghars are quite expensive, thus making it difficult in terms of affordability. That is when, in an alternative phase to save themselves from floods, the Mising community invested their efforts in using Murong Okum for their cattle and food storage.

During the dry season, each Mising village collectively constructs a raised platform of mud and bamboo, often used as a shelter for the cattle. This community house is called Murong Okum, where most of the village rituals take place. When their houses get inundated, villagers move to this raised platform temporarily.

From this, we understand that the Mising community expect floods to happen every year. As unfortunate as it sounds, the fact is that they keep themselves prepared for an upcoming hazard. For them, at certain points of the year, floods are bound to occur. Accordingly, building a Chang Ghar or preparing a Murong Okum is an accepted part of their daily practice that helps them reduce their risks.

Dayalbagh Way of Life – Agra, Uttar Pradesh, India

Figure 4: Paddy threshing by women in Dayalbagh (Source: Sigma Six Q – https://www.facebook.com/sigmasixq/)

Dayalbagh is a huge colony built by voluntary contribution – monetary as well as labour – of the early residents of the place who considered it to be selfless service to the community. The colony is laid out in an open garden setting. Dayalbagh exhibits a unique blend of scientific and traditional methods of sustainable living. It functions under the Radhasoami Satsang Sabha (RS Sabha), the official local governing body. The RS Sabha consists of approximately 50 members who are all members of the community. It takes care of all the administrative matters relating to Dayalbagh. The decisions of the Sabha are shared with everyone in the agricultural field since this is where people gather every morning and evening[1]. For the residents, agriculture and practices related to food production and food security are of great value. For that matter, food security practices are not in isolation from the overall ecosystem of sustainable living and community engagement practices at large. Adults, children and aged people – all contribute in the process, in their respective capacities. As adults actively engage themselves in the agricultural fields in weeding, harvesting and threshing, they also ensure that these practices are introduced to children who can carry them forward when they grow up – thus ensuring the continuity of sustainable farming practices.

Further, those who may not feel fit enough to do physically straining fieldwork, like senior citizens and the differently-abled, gather at one place every day and carry out work like cleaning rice and other grains, separating peanuts from their shells or chopping vegetables for pickle-making.

Regarding water for irrigation, Dayalbagh currently utilises processed water from the Agra Nagar Nigam. Two pumps and motors of 40 and 24 KVA (KiloVolt Ampere) and one generator have been installed near the Sewage Treatment Plant (STP)[2] to pump water into the irrigation canal.

What makes Dayalbagh self-sustaining and sustainable in its practices?

  1. Agricultural practices are carried out by the community, for the community under the democratic guidance of the local governing body (RS Sabha).
  2. Since implementing these practices is decentralised and inclusive with active community engagement of people from all walks of life and different economic strata, potential risks during disasters like the recent pandemic are adequately reduced and managed.
  3. Figure 5: Groundnut plantation in Dayalbagh (Source: Sigma Six Q – https://www.facebook.com/sigmasixq/)

    The agricultural practices employ organic ways of food production with exhaustive research and parallel and continuous analysis by accomplished agriculturalists and scientists who are also members of the community. This facilitates a reliable and sustainable practice of food production without causing harm to human and animal health. One example is putting a complete stop to the usage of pesticides and herbicides, known to carry carcinogenic elements. Fertilisers are used only in half the amount recommended. Farmyard manure, compost and other preparation from cow dung are used as fertiliser for plants. Additionally, monitoring and addressing the challenges that come along with organic farming are done in a phased manner with detail-oriented analysis which takes place parallel to the implementation of the organic practices of food production.

  4. Other than staple food products like rice, wheat and barley, and according to the needs of the people and the climate of the geographic region, seasonal vegetables, fruits and herbs are also grown to cater to the dietary needs of the people and livestock.
  5. In collaboration with an NGO – Society for Preservation of Healthy Environment and Ecology of Agra (SPHEEHA), Dayalbagh undertakes tree plantation every monsoon to raise forest cover.

It is not known if the initial planning of development in Dayalbagh considered specific risks and disasters. Nonetheless, when analysed from the DRR perspective, the way of life in Dayalbagh touches every element that a risk-savvy community should. During the pandemic, the regular functioning of Dayalbagh and the supply chain of essentials, food and medicinal items did not suffer any adverse impact. It continued with the adoption of contextually-needed precautions and the already existing surplus stock.

Mainstreaming DRR with Communities

As seen from the examples elaborated above, risks vary from place to place. As a result, dealing with those risks, reducing them and managing them need to be localised in approach. That, in turn, requires participatory practices to ensure self-reliance and facilitate better risk-informed policies in place to truly serve the purpose they are brought into existence.

Figure 6:School children in agricultural fields  (Source: Sigma Six Q – https://www.facebook.com/sigmasixq/)

Communities have a significant and relevant role to play in implementing DRR policies. These policies can be appraised and improved upon with the active involvement of the communities in different ways and at different levels. When we finally centre our DRR initiatives around this acceptance, mainstreaming DRR becomes easier and more holistic.

Finally, if our DRR efforts are not climate-informed, then it is not DRR at all. The conceptualisation of disaster risk reduction fundamentally factors in all the potential hazards and vulnerabilities, including climate. Therefore, when we are discussing and directing our efforts towards DRR, climate-related fragilities and the larger concern of climate change does not stand in isolation and exclusion. The primary point to remember is that mainstreaming DRR is not only a policy concern but a community-level requirement. The fascinating motivation is that communities are already aware of the risks that surround them – all they need is support and direction in identifying the strengths they treasure, unknowingly. Because DRR is neither a linear process nor an activity that is done single-handedly, the role of different stakeholders needs to be acknowledged and included, beginning with the ones closest to risks and those experiencing the wrath of disasters.

References:

[1] These decisions are published in the Daylbagh daily – The Herald (English) and the weekly – Prem Pracharak (Hindi).

[2] STP is located in Jaganpur, which is roughly 1.4 km from Dayalbagh.

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