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Vandana Shiva

Indian Scholar and Researcher
Date of Birth : 05 Nov, 1952
Place of Birth : Dehradun, India
Profession : Environmentalist, Scholar
Nationality : Indian
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Vandana Shiva is an Indian scholar, environmental activist, food sovereignty advocate, ecofeminist and anti-globalization author. Based in Delhi, Shiva has written more than 20 books. She is often referred to as "Gandhi of grain" for her activism associated with the anti-GMO movement.

Biography

Shiva, the daughter of a forestry official and a farmer, grew up in Dehra Dun, near the foothills of the Himalayas. She received a master’s degree in the philosophy of science from Guelph University, Ontario, in 1976. The thesis “Hidden Variables and Non-locality in Quantum Theory” earned her a doctorate from the department of philosophy at the University of Western Ontario in 1978. Shiva developed an interest in environmentalism during a visit home, where she discovered that a favourite childhood forest had been cleared and a stream drained so that an apple orchard could be planted. After completing her degrees, Shiva returned to India, where she worked for the Indian Institute of Science and the Indian Institute of Management. In 1982 she founded RFSTN, later renamed the Research Foundation for Science, Technology and Ecology (RFSTE), in her mother’s cowshed in Dehra Dun.

Shiva proceeded to work on grassroots campaigns to prevent clear-cut logging and the construction of large dams. She was perhaps best known, however, as a critic of Asia’s Green Revolution, an international effort that began in the 1960s to increase food production in less-developed countries through higher-yielding seed stocks and the increased use of pesticides and fertilizers. The Green Revolution, she maintained, had led to pollution, a loss of indigenous seed diversity and traditional agricultural knowledge, and the troubling dependence of poor farmers on costly chemicals. In response, RFSTE scientists established seed banks throughout India to preserve the country’s agricultural heritage while training farmers in sustainable agricultural practices.

In 1991 Shiva launched Navdanya, meaning “Nine Seeds,” or “New Gift” in Hindi. The project, part of RFSTE, strove to combat the growing tendency toward monoculture promoted by large corporations. Navdanya formed over 40 seed banks in India and attempted to educate farmers on the benefits of conserving their unique strains of seed crops. Shiva argued that, particularly in a time of climate change, the homogenization of crop production was dangerous. Unlike native seed strains, developed over long periods of time and therefore adapted to the conditions of a given area, the seed strains promoted by large corporations required the application of large amounts of fertilizer and pesticides.

In addition, many such seed strains were genetically engineered and patented, preventing farmers from saving seeds from their harvests to plant the following season and instead forcing them to purchase new seed each year. Shiva’s idea was that a decentralized approach to agriculture, based upon a diverse array of locally adapted seeds, would be more likely to weather the vagaries of a changing climate than a system relying on only a few varieties. She anticipated the danger of the World Trade Organization’s (WTO’s) Trade-Related Intellectual Property Rights (TRIPS) Agreement, which allowed for the patenting of life forms and would therefore make it possible for corporations to essentially require farmers to continue to purchase their seeds after local varieties had been eliminated. She spoke out against the agreement at the 1999 WTO protests in Seattle. Shiva had launched Diverse Women for Diversity, an international version of Navdanya, the previous year. In 2001 she opened Bija Vidyapeeth, a school and organic farm offering month-long courses in sustainable living and agriculture, near Dehra Dun.

Shiva also thought that the biological wealth of poorer countries was too often appropriated by global corporations that neither sought their hosts’ consent nor shared the profits. In her 1997 book, Biopiracy: The Plunder of Nature and Knowledge, she charged that these practices were tantamount to biological theft. Shiva expounded upon her ideas on corporate trade agreements, the exponential decrease in the genetic diversity of crops, and patent law in Stolen Harvest: The Hijacking of the Global Food Supply (1999), Tomorrow’s Biodiversity (2000), and Patents: Myths and Reality (2001), respectively. Water Wars: Privatization, Pollution, and Profit (2002) criticizes corporations for attempting to privatize water resources. Shiva continued to articulate the problems caused by corporate domination and to foster the development of realistic solutions in Globalization’s New Wars: Seed, Water, and Life Forms (2005) and Earth Democracy: Justice, Sustainability, and Peace (2005). Shiva also edited Manifestos on the Future of Food and Seed (2007).

Quotes

Total 50 Quotes
Whenever we engage in consumption or production patterns which take more than we need, we are engaging in violence.
Today you have a situation where now the prescription is: People who don’t have enough money to buy food should end up paying for their drinking water. That is going to be the kind of situation in which you will get more child labor. You will get more exploitation of women. You’re going to get an absolutely exploitative economy as the very basis of living becomes a source of capital accumulation and corporate growth. In fact, the chief of Coca-Cola in India said: “Our biggest market in India comes from the fact that there is no drinking water left. People will have to buy Coca-Cola.
It's not an investment if its destroying the planet.
Water must be free for sustenance needs. Since nature gives water to us free of cost, buying and selling it for profit violates our inherent right to nature's gift and denies the poor of their human rights.
I believe that we will see a lot of destruction, but I believe that if we can see the right patterns and draw the right lessons from that destruction, we might be able to rebuild before it's too late. And then I have that ultimate optimism that even if we can't, life will rebuild itself. In a way, the global economy might collapse, but Gaia won't, and people's ingenuity won't. We will rebuild society, we will rebuild local economies, we will rebuild human aspirations.
You cannot insert a gene you took from a bacteria into a seed and call it LIFE. You have not created life, instead you have only polluted it.
That amazing power of being able to stand with total courage in the face of total power and not be afraid. That is stri shakti.
When the forest is destroyed, when the river is dammed, when the biodiversity is stolen, when fields are waterlogged or turned saline because of economic activities, it is a question of survival for these people. So our environmental movements have been justice movements.
The kind of capitalism we are seeing today under this expansion of property into living resources is a whole, new, different phase of capitalism. It is totally inconsistent with democracy as well as with sustainability. What we have is capital working on a global scale, totally uprooted, with accountability nowhere, with responsibility nowhere, and with rights everywhere. This new capital, with absolute freedom and no accountability, is structurally anti-life, anti-freedom.
I describe what is happening as 'food fascism' because this system can only survive through totalitarian control. With patents on seed, an illegitimate legal system is manipulated to create seed monopolies. Seed laws that require uniformity - which criminalize diversity and the use of open-pollinated seeds - are fascist in nature. Suing farmers after contaminating their crops, [...] is another aspect of this fascism. Pseudo-hygiene laws that criminalize local, artisanal food are food fascism. And attacks on scientists and the silencing of independent research [...] are examples of knowledge fascism.