The document discusses the concept of sustainable development including its origins and implications. It begins by defining sustainability and tracing the key historical developments in conceptualizing sustainable development, from the 1972 Stockholm Conference to more recent climate agreements. It then outlines some initiatives in the sustainable development arena and ways of measuring sustainability through indicators. Finally, it discusses the relationship between development and ecology, highlighting perspectives from Hindu traditions that emphasize living in harmony with nature.

1. SUSTAINABLE
DEVELOPMENTITS GENESIS AND IMPLICATIONS
Dr. Varadraj Bapat
Faculty in Accounting and Finance,
Indian Institute of Technology,
Mumbai
varadraj@som.iitb.ac.in
20th April, 2016.

3. Introduction
3
 Sustainability is a multifaceted term with no concise meaning and
definition. The precise meaning of sustainability varies considerably
depending upon who is using it and in what context (Bell and Morse,
2000).
 Brundtland commission report, defined sustainability as
 Meeting the needs of the present generation without compromising the ability
of future generations to meet their own need
 Sustainable development has become the watchword for international aid
agencies, the jargon of development planners, the theme of conferences
and the slogan of developmental and environmental activists (Lele, 1991).

4. Sustainability - historical developments (modern)
4
 1972 Conference on the Human Environment (Stockholm)
 1973 United Nations Environment Programme (UNEP)
 1983 World Commission on Environment and Development (WCED)
 1987 Brundtland Report
 1988 Intergovernmental Panel on Climate Change (IPCC)
 1992 UN Conference on Sustainable Development (Rio ‘Earth Summit’)
 1997 Kyoto Protocol – Kyoto (Japan)
 2000 UN Millennium Declaration - Millennium Development Goals (MDGs)
 2002 World Summit on Sustainable Development
 2006 Stern Review (UK)
 2007 Garnaut Climate Change Review (Australia)
 2009 Copenhagen Summit
 2012 Introduction of the Carbon Tax (Australia)

5. Initiatives in Sustainable Development arena
5

6. Initiatives in Sustainable Development arena
6

7. Initiatives in Sustainable Development arena
7

8. Initiatives in Sustainable Development arena
8

9. Measuring Sustainability
9
 Snow (1999) suggest that Sustainability is not achieved if programs do not
meet the needs of the people they are designed to help.
 Also, sustainability must be viewed not as a final outcome, but a pursued
goal.
 Pelt et al., (1990) point out that sustainability refers to the long term availability of
the means required for the long term achievement of goals.
 The reductionism approach is commonly used to measure the concept of
sustainability. It breaks down the complex ‘sustainability’ concept into
relatively few simple measures.

10. Development Vs.
Ecology
 Was it always so ?
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11. Lynn White’s 1967 article
 In 1967, medieval historian Lynn White Jr.
published an article called 'The Historical Roots
of our Ecologic Crisis'. This provocative article
has become the most cited piece of writing
within theological debate about the
environment.
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12. Lynn White’s 1967 article
 White argued that the Western Christian
worldview supports and encourages humanity’s
aggressive project to dominate and exploit
nature. Previously, people had believed that
spirits lived in objects such as trees and
so thought that nature was sacred. Christianity
swept away these older views and replaced
them with the idea that all things were made for
humanity's 'benefit and rule'. Humanity came to
be seen as uniquely made in the image of God
and as having ‘dominion’ or control over all the
creatures of the earth (Genesis 1.26-30).
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13. Lynn White’s 1967 article
 He says:
 ...[Christianity] not only established a dualism of
man and nature but also insisted that it is God’s
will that man exploit nature for his proper
ends… Man’s effective monopoly…was confirmed
and the old inhibitions to the exploitation of
nature crumbled… Christianity made it possible
to exploit nature in a mood of indifference to the
feelings of natural objects.1
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14. Lynn White’s 1967 article
 He says:
 White argued that '[Western] Christianity is the
most anthropocentric religion the world has
seen'.2 He concludes that the modern
technological conquest of nature that has led to
our environmental crisis has in large part been
made possible by the dominance in the West of
this Christian world-view. Christianity therefore
'bears a huge burden of guilt'.3
 However, White does not think that secularism
is the answer to our environmental problems
11/4/2016Dr. Varadraj Bapat, IIT Mumbai 14

15. 15
The Integral Approach v[kaMeaMy
0 Individual
1 Family
2 Society
3 Nation
4 Nature
5 Parameshti

19. 19
ordinary water
The Power Of Words
Dr. Masaru Emoto, a Japanese scientist’s experiment
Molecular structure
water after the prayer

20. 20
Heavy Metal music.
Classical music
Folk music..

21. 21
Hate Love
Just imagine the impact of our
Thoughts & Feelings on our others
& on ourselves

22. Cycle of Sustenance /keZpØ
Vyashti
Samashti
Smaller Entity
Larger Entity
Yogakshem
Karma
Yajna
Karmafala

24. Indian Cultural Heritage and
Environmental Conservation through
Traditional Knowledge
Sunday 8 June 2008, by Bharti
Chhibber
 http://www.mainstreamweekly.net/article746.h
tml
11/4/2016Dr. Varadraj Bapat, IIT Mumbai 24

25.  We, as Indians, take pride in our strong cultural
heritage. Dharma protects and nurtures nature.
If we take a look at Hinduism, we worship the
sun, wind, land, trees, plants, and water which is
the very base of human survival. Likewise,
respect and conservation of wildlife—garuda,
lion, peacock, and snake—are part of our
cultural ethos from time immemorial.
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26.  Further, ancient texts written in Sanskrit, Pali or
other languages can provide significant details.
For instance, the scripture Vishnu Samhitâ in
Sanskrit language contains some direct
instructions dealing with biodiversity
conservation.
11/4/2016Dr. Varadraj Bapat, IIT Mumbai 26

27. Indian Cultural
 TRADITIONAL knowledge had always contributed to modern medicine and health care.
Further for centuries, indigenous communities were used to surviving and adjusting
their agriculture, fishing and hunting in the event of changes in climate. It is ironical that
now when the threat of climate change is so imminent we are looking for solutions
outside. However, there is another threat looming large, that is, of losing these
communities to outright annihilation or due to their amalgamation in the mainstream.
Moreover, with the commercialisation of even natural resources, traditional knowledge
that managed to maintain sustainable levels of harvest has been sidelined. Issues of
privatisation, alienation and ‘bio-piracy’ are major areas of concern. With globalisation
these pressures are stronger than ever. The existing policy and legal mechanisms to
protect traditional knowledge usually does not involve these communities themselves.
Hence they do little to safeguard local community needs, values and customary laws
relating to traditional knowledge and genetic resources of indigenous and local
communities. We have to preserve this aspect of culture and amalgamate it with modern
methods to work towards environmental conservation.
 By analysing the ethnic communities we can understand this aspect of inherited
knowledge. I shall substantiate this point further by highlighting some instances very
briefly.
 In the first instance, we have two success stories in two different eco-cultural
landscapes, that is, Demazong (the Buddhist eco-cultural landscape in Sikkim
Himalayas) and the Apatani eco-cultural landscape in Arunachal Pradesh, which
illustrate the utility value of traditional ecological knowledge in sustainable natural
resource management.1
11/4/2016Dr. Varadraj Bapat, IIT Mumbai 27

28. Indian Cultural
 Another example is that of natural resource conservation at the village of Mendha in
Gadhchiroli district of Maharashtra. In 1987, the villagers renewed their efforts at
biodiversity conservation. It was decided that no commercial exploitation of the forests,
except for Non-Timber Forest Produce, would be allowed. Further, villagers would
themselves regulate the amount of resources they could extract from the forests and
undertake measures to tackle soil erosion. Forests would not be set on fire.
Encroachment would not be allowed. The important aspect of this community is that the
villagers decide for themselves, yet they are open to information from the outside world.
 A third case study is that of the North-Eastern region of India which is home to diverse
tribal and other ethnic groups. These communities meet a substantial proportion of
their resource requirements from a relatively small catchment area in which they have
been living for a long time. They live in complete harmony with nature. For example, the
Meetei communities in the States of Manipur and Assam. Sacred groves, or Umang Lais,
as they are called in the Meetei language, form an integral part of the Manipuri tradition
of nature worship. Several species of plants are protected in these groves, which also
offer protection to birds and animals. These include teak, several fruit trees like lemon,
plants of medicinal value such as ginger, eucalyptus and bamboo. Fishes, waterfowl and
other aquatic animals like snails and insects are very common items in the diet of the
Meetei. However, many of these animals are not eaten during certain periods, probably
with the motive of sustainable harvesting and conservation.2 Thus, in this case certain
religious beliefs and practices help in the conservation of nature and its biodiversity.
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29. Indian Cultural
 Similarly, the indigenous inherited knowledge provided by the
fishermen of Greater Mumbai and Sindhudurg districts of Maharashtra
was found to be rich, varied with potential technical know-how
associated with the management of bag net, shore-seine, gill net, long
line and traditional trawl fishery.3
 In another case study, ethno-botanical surveys were conducted during
1998 and 1999 in villages of Bhadra Wild Life Sanctuary area, situated
in the Western Ghats region of Karnataka. The utilisation of leaves of
Centella Asiatica, and roots of Ichnocarpus Frutescens in the treatment
of jaundice, diabetes were found to be noteworthy.4 It is ironical that
at a time when the West is seeking solace in our traditional practices
be it medicine, meditation or Yoga, we, despite having a rich herbal
wealth, have a share in the world herbal market that is not even 1.5
per cent.
 Another example is that of medicinal expertise of Yanadi tribals in
Chittoor, Andhra Pradesh. The alienation of the Yanadi from forest
resources and the resultant loss of Yanadi traditional knowledge is a
serious issue.
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30. CULTURAL TRADITIONS OF NATURE
CONSERVATION IN INDIA
S.M. Nair
 http://ccrtindia.gov.in/readingroom/nscd/ch/c
h11.php
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31. Living in harmony with Nature has been an
integral part of Indian culture. This has
been abundantly reflected in a variety of
traditional practices, religious beliefs,
rituals, folklore, arts and crafts, and in the
daily lives of the Indian people from time
immemorial.
 CULTURAL TRADITIONS
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32. How do Indian Traditions and Culture
protect our environment?
Dr. M. P. Mishra 2/07/2010
Ecosensorium Knowhow
 http://www.ecosensorium.org/2010/02/how-
do-indian-traditions-and-culture.html
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33.  Indian traditions and cultures have been
protecting our trees, ponds and other water
bodies, wild animals etc. In modern times some of
these cultures have been encroached by the greed
of development while others are doing farely well
in conserving resources. The need of the time is to
protect all of our traditions and culture that in any
way protect our environment.Here are examples of
some important Indian traditions, customs and
cultures that were and still are in practice in
different parts in India.
11/4/2016Dr. Varadraj Bapat, IIT Mumbai 33

34. Culture & religion for a sustainable
future
 http://www.unesco.org/education/tlsf/mods/theme_c/
mod10.html
 Module on Indigenous Knowledge and Sustainability
explores the importance of indigenous values and
spirituality in providing guidance for sustainable living.
Such principles and values encourage a spirit of
harmony between people, their natural environments
and their spiritual identities.
 The principles for living sustainably that flow from
these and other cultural and religious beliefs vary
between groups and countries. They have also changed
over time as circumstances demand. Despite this
diversity, many principles for living sustainably are
shared, not only among indigenous peoples, but also
between different religious traditions.
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35. Hindu Dharma: beliefs about care of
the planet
 http://www.bbc.co.uk/schools/gcsebitesize/rs/
environment/histewardshiprev1.shtml
 Hinduism is very concerned with the
relationship between humanity and the
environment. Karma teaches that resources in
the world become scarce because people use
them for their own ends. People should use the
world unselfishly in order to maintain the
natural balance and to repay God for the gifts
he has given:
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36. Hinduism: beliefs about care of the
planet
 Bhagavad Gita 3:12
 Trees are treated with great respect because it
is the most important type of plant life and, like
all living things, has an atman (soul).
 If there is but one tree of flowers and fruit
within a village, that place is worthy of your
respect.
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37. Sacred Earth: Faith for Conservation
 Many of the most important conservation places in
the world are sacred. Sites like the Amazon, South
Dakota’s Black Hills, and the Mekong River are
deeply rooted in local spiritual and cultural
traditions. These places also face overwhelming
threats, including deforestation, pollution,
unsustainable extraction, melting glaciers and rising
sea levels. Such threats not only endanger the
integrity of ecosystems but also leave the people
who live there impoverished and vulnerable.
 http://www.worldwildlife.org/initiatives/sacred-
earth-faiths-for-conservation
11/4/2016Dr. Varadraj Bapat, IIT Mumbai 37

38. SPIRITUAL YOUTH TAKE A STAND FOR
THE ENVIRONMENT
Disha Bhanot, Ph.D Viva Voce presentation. 38
 WWF extends a call to faith-motivated youth of
America to be the voice for wildlife and wild
places that have no voice of their own. Being an
advocate means leading by example—such as
recycling your bottles, buying sustainably-
produced food and riding your bike to school
instead of driving. It may also mean speaking out
in your local community about the
environmental issues you care about.
 http://www.worldwildlife.org/

39. Understanding Sustainability:
39
 What are the sustainability objectives ?
 What is to be sustained? And for how long?
 What are the criteria for sustainability?
 How would be know a sustainable system if we saw one?
 What causes unsustainability to occur ?
 Therefore, what are the recipes for moving towards sustainability ?

40. Sustainability Criteria and Indicators
40
 Sustainability Criteria are conditions used to evaluate whether
a system is sustainable or not. They are derived logically from
the definition of sustainability.
 Sustainability Indicators have been regarded as the core
element in operationalizing sustainability.
 Meadows (1998) states that Indicators arise from values (we measure
what we care about), and they create values (we care about what we
measure).
 Both criteria and indicators aid in monitoring the progress
towards or distance from sustainability

41. 1. Sustainable use of water
2. Water Quality
3. Equity
4. People’s Participation
1.1 Trend of average ground water table
level
1.2 Are stream perennial or ephemeral?
2.1 Extent of water borne diseases over a
period of time
2.2 Extent of Salinity
3.1 Is the water available distributed
among legitimate users? (per capita and
per hectare)
4.1 Users contribution (Finance and
Human resources)
4.2 Extent of functional people’s
institutions 41
Criteria Indicators
Criteria and Indicators of Sustainable Rural
Development: Example of Water

42. Need for Sustainable Livelihoods for India
42
 Agriculture sector is the principal source of livelihood for
more than 54.6 per cent of India's population, yet the sector
accounts for merely 15.79 per cent of the country’s GDP
(Planning Commission, 2014).
 There is urgent need to address rural poverty and
vulnerability, in the context of agriculture and rural
investments in India.

43. Livelihood Assets
43
 Peoples ability to escape poverty depends on assets
 Assets help to determine livelihood options
 Assets are transformed into livelihood outcomes
Human capital (i.e. the amount and quality of
knowledge and labor available in a household)
Natural capital (i.e. the quality and quantity of
natural resources, ranging from fisheries to air
quality)
Financial capital (i.e. savings and regular
inflows of money)
Physical capital (i.e. the infrastructure, tools,
and equipment used for increasing
productivity)
Social capital (i.e. social resources, including
networks for cooperation, mutual trust, and
support)

44. Case of a Landless Female Agriculture Labour
44
= An extremely reduced livelihood pentagon !

45. The Vulnerability Context
45

46. Promoting an enabling environment
46

47. The Sustainable Livelihoods Framework
47
 The SLF seeks to gain a realistic understanding of people’s
strengths (assets) and how they endeavour to convert
these into positive livelihood outcomes.
Source: Scoones (1988)
Sustainable Development

48. “Sustainability should be a touchstone for all innovation …
In the future, only companies that make sustainability a
goal will achieve competitive advantage.
That means rethinking business models
as well as products, technologies, and processes.”
“Why Sustainability Is
Now the Key Driver
of Innovation”
Sustainability in Business

49. 50%
69%
72%
88%
93%
96%
… embedded in supply chains
… acted upon by boards
Sustainability should be …
fully embedded in
strategies and operations
2010 2007
UN Global Compact and Accenture study, survey of 766 worldwide CEOs, June 2010
CEO Mindset is Shifting

50. CEOs’ Sustainability Drivers
UN Global Compact and Accenture study, survey of 766 worldwide CEOs, June 2010

51. MIT Sloan and the Boston Consulting, “2011 Sustainability & Innovation Global Executive Study
and Research Project,” Jan. 2012. Surveyed 4,000 managers from 113 countries.
• 70% say that sustainability was
on the management agenda in
2011, and will stay there
permanently.
Sustainability at Tipping Point ?
• 67% said that sustainability-
related strategies are
necessary to stay competitive.
• 24% are “Embracers”
… the Tipping Point?

52. Businesses employing Sustainable Management and
Strategy
52
 Hindustan Lever (HLL) pioneered Project Shakti, that was an ambitious
plan to stimulate new demand at the lower end of the market by creating a
self-sustaining cycle of “business growth through people growth”
 Unilever (Anglo-Dutch multinational) first engaged with India in 1930s, by
1990s HLL was the sole representative of Unilever’s business in India.
 HLL’s growth strategy was to ask SHGs to operate as “rural direct-to-
home” teams of saleswoman
 Operation Streamline, HLL’s growth engine initiative had been lauched in
1997. Goods were distributed from HLL agents to re-distributors who
them passed them to “Star-Sellers” in local communities.
 Win-win partnership with rural Self-Help-Groups by helping them access
micro-credit, buy HLL Products and sell them in their villages.

53. 53
Traditional Micro-credit Model Modified Micro credit Model
Project Shakti

54. Sustainability issues and impacts in Business
54
a. What are the
sustainability issues
and impacts in XYZ
industry ?
b. What are the
relevant sustainability
skills required?
c. What are the current
and emerging practices
in relation to
sustainability within
XYZ industry?See Story of Stuff at: https://www.youtube.com/watch?v=9GorqroigqM

55. 55