Rethinking Waste as Value: Building Local Opportunities Through Circular Economy

Every day, cities around the world quietly bury possibilities beneath mountains of trash. A plastic bottle tossed aside, a pile of vegetable scraps swept away, an old phone forgotten in a drawer, each holds value that is too often ignored. Urban waste management has therefore become one of the most pressing environmental and governance challenges facing Indian cities. Rapid urbanisation, shifting consumption patterns, and population growth have pushed municipal solid waste (MSW) generation to unprecedented levels. According to the Central Pollution Control Board (2021), urban India produces over 160,000 metric tonnes of waste daily, much of which remains untreated and ends up in overflowing landfills. Conventional linear systems of “collect–transport–dispose” are proving unsustainable, highlighting the urgent need for a paradigm shift toward regenerative approaches aligned with circular economy principles.

This urgency will only intensify as India’s urban population is projected to reach 600 million by 2036 (MoHUA, 2021), resulting in a dramatic increase in pressure on municipal waste systems. Despite the introduction of frameworks such as the Solid Waste Management Rules (2016) and initiatives like Swachh Bharat Mission and Smart Cities Mission, implementation has been uneven. Urban local bodies often lack the capacity and resources to manage solid waste efficiently. Many cities remain dependent on landfilling, hampered by inadequate segregation at source, limited material recovery, and insufficient inclusion of informal waste workers.

Reliance on centralised waste systems compounds these challenges by requiring long-distance transportation, which generates high emissions, escalates costs, and distances citizens from participation in waste management. Localised waste loops present a compelling alternative. By processing waste close to its source, turning biowaste into compost, recyclables into raw materials, and used products into refurbished goods these loops embody the circular economy’s core principles: reducing material inputs, designing out waste, and keeping resources in use for as long as possible. When designed to include informal waste pickers, who currently recover over half of India’s recyclables (Chaturvedi & Ghosh, 2019), these systems become not only environmentally sound but also socially inclusive.

Economists from Adam Smith to modern thinkers like Peter Wallström have long emphasised that prosperity depends on the efficient use of scarce resources. Yet our prevailing “take–make–dispose” habits convert potential wealth into pollution. In today’s resource-constrained world, that approach is untenable. Rethinking waste as value reframes discarded materials as untapped resources a mispriced asset that, with innovation, thoughtful policy, and active community participation, can be transformed into engines of local opportunity and sustainable growth. From an economic perspective, this transformation aligns with foundational principles of production economics. Classical economists like Adam Smith and David Ricardo emphasised the optimal use of scarce resources to maximise societal welfare. In this light, waste is not merely garbage it represents inefficient resource allocation, inputs that failed to produce utility. As Peter Wallström has argued, waste need not remain an endpoint of inefficiency. It can become an input for alternative value chains if we have the knowledge, networks, and entrepreneurial vision to reconfigure it. Industrial by-products such as heat or sawdust, once discarded, can now be redirected into energy systems or composite materials, effectively extending the economy’s production possibility frontier, achieving more without consuming more.

Further, the waste can also be a source of value addition. The new idea of waste-to-energy generation has been taking shape for some time. While the idea of generating energy or heat from the ‘waste’ looks attractive, the challenges are enormous. It includes high initial investment costs, a need for an ample and consistent supply of the feedstock to produce energy, etc. Though waste-to-energy projects have been running in India for decades, many of them have been shut down because of financial infeasibility, less efficiency and non-compliance to environmental standards. Despite these challenges, new innovations are trying to deal with waste-to-energy projects as opportunities rather than challenges. This requires systemic change from collection to disposal to combine this with the principles of the circular economy.

Once this is done, these ideas resonate powerfully with the circular economy. By internalising what were once external costs, like disposal and emissions, circular systems reintegrate waste into productive cycles. Firms that recognise value in what was previously a sunk cost can shift their cost structures, achieve efficiency gains, and sometimes even create Pareto improvements benefiting multiple stakeholders without harm to others. However, realising this potential requires coordination. What one producer dismisses as worthless may be highly prized by another. Without waste exchanges, regulation, or digital platforms to connect these actors, markets fail, and value remains locked in landfills.

This revaluation of waste is not simply about accounting it is about culture and behaviour . India’s LiFE (Lifestyle for Environment) mission reinforces the role of individuals in this transformation. Small acts like segregating wet and dry waste, composting at home, or choosing products designed for durability and repair become the seeds of systemic change. These actions are not trivial they generate demand for circular goods, create local jobs, and reinforce the idea that value continues well beyond the point of consumption.

Economists such as Schumpeter remind us that innovation is born from new combinations of existing resources. Waste, viewed through this lens, becomes a frontier for entrepreneurial creativity: a broken chair repaired and sold, textile scraps turned into affordable fashion, or organic waste composted to enrich local soils. Even seemingly idle processes like drying time in production may enhance quality and user satisfaction, showing that what appears to be inefficiency can sometimes be hidden value.

As urban India generates more than 160,000 metric tonnes of waste every day, with nearly a quarter unmanaged, the stakes are enormous. Treating this unmanaged fraction as an opportunity rather than a liability can generate local enterprises, reduce municipal costs, and ease environmental burdens. Rethinking waste as value is not just a slogan it is a strategy for resilient, inclusive growth.

This approach also acknowledges fairness. Millions of informal waste workers have quietly sustained recycling systems, salvaging value from society’s discards. Recognizing and integrating them into formal circular systems provides dignity, fair wages, and efficiency. Without their expertise, much of the hidden value in waste would remain unrealized.

The circular economy calls us to rethink design, production, and consumption not as isolated steps but as part of a dynamic, living system. It challenges businesses to design out waste, cities to build local loops, and citizens to see themselves as stewards of value. It calls for dynamic efficiency, where innovation in reuse and recycling sustains value across generations, rather than extracting resources today at tomorrow’s expense.

Every discarded item has a story that isn’t over. A kitchen scrap can nourish soil, a plastic bottle can become a new product, and a repaired appliance can save a family money. In a circular economy, these are not trivial examples; they are the building blocks of stronger local economies, cleaner environments, and more equitable societies.

Rethinking Waste as Value: Building Local Opportunities Through Circular Economy is, at its core, a vision of possibility. It asks policymakers to craft enabling regulations, businesses to innovate boldly, and communities to participate actively. It asks all of us to pause before we throw something “away” and to see, instead, its potential to enrich our shared future. When waste is recognised as value, every end becomes a beginning, local, sustainable, and full of promise.

The article is authored by Dr. Savitha K.L. and Chaitanya Deshpande.

About Authors:

Dr. Savitha K.L is an Assistant Professor (Economics) at Christ University, Banglore.

Chaitanya Deshpande is a Doctoral Scholar at the Centre for European Studies, School of International Studies, Jawaharlal Nehru University (JNU), New Delhi

 

एकामागून एक

लाटा येत राहिल्या किनाऱ्यावर, 

पाहिलाच नाही कधी 

तो किनारा वा लाटा, 

येतच राहिल्या त्या, 

एकामागून एक 

'चांदणे शिंपीत जाशी' ऐकता ऐकता 

पुढे सरकली वेळ, 

हलले घड्याळाचे काटे, 

एकामागून एक 

घड्याळ, टेबल, 

खुर्ची, पेन,

अजूनही सारे तिथेच 

पालथी घातली गेली शहरे, 

एकामागून एक 

गर्दी, गोंगाट, गडबड 

सवय झाली सर्वांची, 

गर्दीमध्ये दिसले चेहरे अनेक, 

काही आपले, काही अनोळखी, 

एकामागून एक 

 सुगंध मोहक-

राहिला दरवळत

फुलांमधून चाफ्याच्या

शोधत राहिल्या नजरा त्यास 

एकामागून एक 

आलेली पावसाची सर,

हुरहूर बराच वेळ

काहीतरी मागे राहतंय,

राहिले येत विचार,

एकामागून एक 

 किनारा अजूनही दूरच आहे 

 खळाळणाऱ्या लाटा, आकाशाचे रंग,

 पायाखालचे रस्ते, गर्दीतील चेहरे 

 राहतायत काही , बदलत जातायत काही, 

एकामागून एक.

-चैतन्य 

One After Another…

Bursting waves, the distant shore,
I never truly saw it.
They kept arriving,
One after another.

Moonlight shimmered,
As if praising the earth.
Time slipped away,
With the ticking of the clock,
One after another.

The clock, the table,
The chair and the pen,
Still standing where they were.
Cities were turned upside down,
One after another.

Crowds, noise, the constant rush,
Habits slowly formed.
Within the crowd,
Faces known and unknown,
One after another.

A captivating fragrance,
The air felt alive.
Perhaps champa flowers.
Eyes searched for its source,
One after another.

The lashing of rain,
An emotion within-
Something feels missing.
Thoughts kept wandering,
One after another.

The shore is still far away.
Waves, colours of the sky,
Roads and faces in the crowd,
Some remain, some keep changing,
One after another...

- Chaitanya

                      

The Pedestrian, the Tea and Marx

The road was moving, and people were moving with it. It seemed to end suddenly and unannounced. With its twists and turns, the road had become routine for some. Others used it to showcase their rowdiness. Black Thars roared down it now and then. They believed they were performing stunts- speeding up, braking hard, showing off. Little did they know that many pedestrians feared these Thars more than Satan himself, or even Yama, the lord of Death.

One such pedestrian, walking across this road, was deep in thought. It was impossible to tell whether the Thars were moving faster, or his thoughts. He stopped near a tea stall to shield himself from the scorching heat. Under the same tin roof, a few labourers sat. Their faces were silent, their eyes fixed on him.
“Who is this babu moshai resting in our shade?”, they seemed to wonder.
Two of them, however, were unbothered. Lost in conversation, they paid him no mind. The pedestrian overheard them complaining about the low wages they had received.

Source- Facebook

He couldn’t help but recall Karl Marx- the topic of today’s lecture. His mind stirred with Marxist ideas: equality, revolution, emancipation. He observed, almost whimsically, that at the tea stall, everyone was equal, everyone was served the same tea, unless someone ordered a ‘special’ one.

In recent days, he had noticed Thar owners and other car drivers stopping by the stall. Lowering their tinted windows, they 'orders', "two special chais and a cigarette." Some didn’t speak at all, simply gestured with two fingers. There was politeness in none.

He wondered:
Were those labourers aware of Marx’s idea of revolution? Did they know that Karl Marx once declared, “Workers of the world, unite! You have nothing to lose but your chains”?
Were they, in their small way, already discussing their chains?
But is revolution even possible in this globalised world?

He even recalled George Orwell, whom he had read during his college days:

All animals are equals. But some animals are more equal than others. 

Professor Pedestrian knew the likely answer. Marx, these days, lived mostly in classrooms. These men may not have even gone to school, let alone college.

The questions stayed unanswered. The ticking watch on his wrist brought him back. He had to rush. His workplace, after all, wasn’t as harsh as theirs.

Aware of his privilege, he unplugged his mind from Marx and his ideas of equality. He plugged in his Boat earbuds instead. Music worked its magic. Bollywood songs filled his ears, and he walked along the road till he reached the university.

---

Later, during lunch break, he noticed a construction site on the university campus. A new building was coming up. To his surprise, he spotted the same two workers from the tea stall.

What were they doing here?
Discussing Marx atop the scaffolding? Or silently accepting their fate- working until this building is finished, then moving on to another, wages unchanged, tea unchanged?

Chhatrapati Shivaji and the Idea of Swarajya

Swarajya. We,especially students of political science and social sciences in general often study ideas like Sovereignty, nation state, territoriality etc. Likewise Swarajya as an idea had come under focus during Swadeshi movement (1905). It essentially meant Self Rule. However, it's roots goes back to Maratha Empire and Chhatrapati Shivaji,it's founder, who had the idea of Swarajya in mind when they thought to create 'an indigenous, independent territorial base culturally united by 'Maharashtra dharma'. 

 

Swarajya of Chhatrapati Shivaji rejected the idea of absolute Sovereign monarch Instituted by the divine rights. Instead from the start itself,  Swarajya was conceptualized as the rule of people. Chhatrapati Shivaji mobilized the people in hilly Maval region around Sahyadris. The very mobilization started once he started understanding problems of peasants, servants serving as militia for local Watandars. As Swarajya grew from 1746 to 1759 (Afzhalkhan was killed), the idea of Swarajya as the rule of Ryots, peasants, villagers had taken strong roots. "Hindavi Swarajya" as it is often referred is not chauvinist or religious term but it essentially means "rule of indigenous, natives."

 

Further, Swarajya needed the strong territorial base to emerge as a separate kingdom of indigenous people. The brave deeds of Chhatrapati Shivaji and his colleagues with smart use of Sahyadris for his guerilla tactics helped to gain territory for Swarajya. All powers in medieval India including Mughals feared not only the ability of Chhatrapati Shivaji to mobilize his army and score victories in their territories, but also the love and loyalty people had for Chhatrapati Shivaji. Bajiprabhu episode in Pawankhind, Kondhana capture by Tanaji Malusre and many other such episodes mark the strongest pillar of Swarajya, the support by its people. The very fact that Chhatrapati Shivaji built, conquered over 300 forts during his lifetime shows the efficiency and effectiveness this pillar.

 

The idea of Swarajya also included creating harmony within society. The composition of Chhatrapati Shivaji's Army, bureaucracy and all state structures included all castes, religions, sects etc. It was truly a Swarajya based on "popular sovereignty." The concept of Swarajya was thus not person oriented to the all enchanting persona of Chhatrapati Shivaji but it was an institution which was binded by Maharashtra Dharma. A fact that the Maratha rule continued for 138 years after the death of Chhatrapati Shivaji's death (1680) indicates that the institution had enough strength to prosper under difficult circumstances.

 

Maharashtra Dharma as such was composition of thoughts of Bhakti saints like Saint Dnyaneshwar, Eknath and most importantly Saint Tukaram who was contemporary to Chhatrapati. Saint Tukaram not only preached spirituality but also was staunch supporter of Rationality and practicality. On one hand Dnyaneshwar's Pasaydan preaches World Peace (विश्व स्वधर्मे सूर्ये पाहो), while Saint Tukaram gives right to exercise power against the evils and superstitions. (नाठाळाचे माथी हाणू काठी). Thus, Maharashtra dharma inspires Swarajya to maintain peace and stability but if somebody tries weaken it, then destroy the opponent. 

 

From 1646 to 1759, in about 100 years, Maratha rule dominated the subcontinent

Therefore, the idea of Swarajya in the thoughts of Chhatrapati Shivaji and subsequent Maratha Empire, had larger canvas to occupy than just territories. It had emotional,cultural appeal to unite and fight against injustice. Very few rulers in the world have privilege to be in a cherished memory of common people in the area where (s)he used to rule. Chhatrapati Shivaji and his Swarajya will be cherished for the inspiration and self respect it gave to not only Marathis but also all the Indians. It is the towering example of the great world can be built even if you start from zero. 

 

Today, 19th February, marks the birth anniversary of our beloved King, Chhatrapati Shivaji Maharaj. This short write up was an attempt to explain what his Swarajya stood for. 

 

शिवजयंतीनिमित्त छत्रपती शिवाजी महाराजांना मानाचा मुजरा... जय भवानी, जय शिवाजी!

Rakhmabai and Aadhar Card

Quite,warm afternoon it was. A random rural highway in Western Maharashtra where the sun was high in the sky shooting scorching heat. A bus was moving like hummingbird on the highway. The driver knew the destination, so the bus but passengers? They were enjoying their afternoon naps while the bus conductor was almost done with waking everyone up as their stop arrived. 

The bus stopped at a stop known as Tarangewadi. Four elderly people, two men and two women boarded the bus. Their looks could tell their tales of life- exhausting and tiresome. One was elderly couple. The man was well built. His wife followed his way from the bus door to the seat. "Seat there", he commanded pointing out to the seat next to him. The other elderly man was typical rural folk. Wearing his Topi and Shirt, he helplessly looked here and there for seats. An another women was doing the same but she was quite confident that she would get one. 

She was Rakhmabai, probably in 70s, wearing Nauvari, a Marathi drapery. Her Nauvari was not of the fashionable ones of urban elite wear in fancy marriages but of the common peasant toiling hard in farms. She found seat near window at the backside. Four folks from Tarangewadi got seats, although different ones.

The bus conductor started from the elderly couple. "Where?", he asked to the man. The man answered, "Natepute," while showing his Aadhar Card. His wife did the same. Both of them didn't pay anything but got the tickets. In Maharashtra, senior citizens above 75 years can travel freely using State bus transport. The next turn was of another elderly man, Tatya, lets name him. Conductor reached to Tatya's seat. Again the same question. Tatya said while showing his State Transport Senior Citizen card.  "One for Barad. I'm also senior citizen above 75 years" Barad is a small town, a next stop after Tarangewadi for buses traveling to Pandharpur and other main stations. 

The conductor asked for Aadhar Card. Tatya got irritated. In his aggressive tone, he roared ,"Why do I need Aadhar Card now? Is this not enough?" The conductor politely said," The machine needs Aadhar number to give you free ticket, otherwise you have to take half ticket without Aadhar Card. Tatya was  in no mood to listen. The argument started. 

There enters Rakhmabai into the argument. After hearing conductor's sentence that he would pay for half ticket but Tatya has to take it as he have no Aadhar card, she targeted Tatya. Standing up in running bus from her seat, she asked Tatya to pay for half ticket. "If you don't pay, Saheb's job will be in danger, why don't you pay for half ticket of Rs 25 while he is even ready to drop you home next time you need to travel?"

The conductor was confused. Giving sheepish smile to Rakhmabai, he requested her to sit down and not to interfere. But Rakhmabai continued confidently. By now all the passengers in the bus were looking at her what she has to say. She was eager to talk. In her hands, she had Aadhar Card, Senior Citizen Card and also Voter ID card. Referring to Tatya, she thundered, "Why can't you bring Aadhar Card if you have to travel free? I have three cards despite being a woman. You are man still you can't even bring a Aadhar Card."

The conductor's sheepish smile turned into laughter. He again requested Rakhmabai to sit down. The elderly man also got into action. In his proper Deccan tone, he said to Tatya, "This is Aadhar card, everybody has it since childhood, you should also have it." Tatya had no option now than to pay. 

As the conductor again politely tried to convince Tatya that he has no option. "I'm telling you what Government orders are. I don't want you to pay, but its my job." Tatya was silent by now.Afterall his Rs 25 were gone. The bus catched up speed to reach Barad, where Tatya had to reach. The four unknowns and the conductor got into their own worlds forgetting the argument about the small but important piece of paper called as Aadhar card that made their lives better and complex at the same time.

                                                                                                                          Written by

                                                                                                                           Chaitanya

रखमाबाई आणि आधार कार्ड

एका निवांत दुपारी एक ST बस पेंगत पेंगत रस्त्यावरून धावत होती. कडाक्याच्या थंडीऐवजी तावणारं ऊन बघून ती तरी काय करणार म्हणा. नशीब हेच कि ड्रायव्हर जागा होता आणि बरोबर ठिकाणी पोहोचवत होता. बाकी प्रवासी डुलक्या घेत होते. कंडक्टरला तिकीट काढण्यापेक्षा प्रवाशांना झोपेतून उठवायचं काम लागलं होतं . डुलत डुलत बस तरंगेवाडीला थांबली.

चार म्हातारी माणसं, दोन बापे आणि दोन बाया म्हणजे दोन पुरुष व दोन महिला बसमध्ये आले. त्यांचे थकलेले आणि केविलवाणे चेहरेच त्यांच्याविषयी बरंच काही सांगून जात होते. त्यातले दोघे नवरा बायको होते. सत्तरीच्या घरात असावेत. त्यातला माणूस जागा शोधत शोधत मागे गेला. दोन सीटा मिळाल्या की तो समाधानी झाला. बायकोला आज्ञा झाली, "बस तिथं. " दुसरा इसम हा पण सत्तरीत असावा. त्याच नाव असावं तात्या.  त्याच्या वारकरी टोपीत अँड आणि सदऱ्यातून येणार घाम पुसत तो मागच्या सीटवर जाऊन बसला. त्याच्या शेजारच्या सीटवर ती चौथी आज्जी बसली. 

तिचं नाव रखमाबाई. ती पण सत्तरीत असावी. शेलक्या पद्धतीने नऊवारी नेसून ती सीट शोधत होती मोठ्या आत्मविश्वासाने. तिची नऊवारी मुंबई पुण्यातल्यासारखी लग्नात मिरवणारी नव्हती. शेतात काबाडकष्ट करणारी नऊवारी तिला मोठा अभिमान देऊन जात होती.

तरंगेवाडीच्या प्रवाशांची तिकिटे कंडक्टर काढत होता. त्या वृद्ध जोडप्यापासून त्यानं सुरुवात केली. "कुठं जायचंय, मामा?" आपलं आधार कार्ड दाखवत, टोपी सांभाळत  मामा म्हणाले,"नातेपुते, दोन. " तिकीट घेतलं, पैसे मात्र दिले नाहीत. महाराष्ट्र सरकार ७५ वर्षांवरील नागरिकांना एस.टी. ने मोफत प्रवास करायची सुविधा देतं. कंडक्टर पुढे सरकला. आता नंबर होता तात्यांचा. कंडक्टर ने परत तोच प्रश्न केला, "कुठे जायचं?" तात्या म्हणाले, "बरड, मी पण पंच्याहत्तर ओलांडल्यात." आपले एस. टी .चं कार्ड दाखवत तात्या गरजले. बरड म्हणजे फलटण पंढरपूर रोडवरच छोटंसं गाव. 

कंडक्टरने आधार कार्ड मागितलं . तात्या वैतागून म्हणाले, "एक कार्ड दिलंय नव्ह, अजून दुसरं कशाला?" कंडक्टर नम्रपणे म्हणाला ," अहो, तुम्हाला मोफत तिकीट द्यायचं  तर मशीन आधार नंबर मागतंय नाहीतर अर्धं  तिकीट घ्यावं लागंल तुम्हाला." ऐकतायत ते तात्या कुठले. कंडक्टर आणि तात्यात बाचाबाची सुरु झाली.

तेवढ्यात रखमाबाई आपल्या सीटवरून उठली. नऊवारी सावरत तात्यावर ओरडली, "आरं, साहेबाची नोकरी जाईल तुला असच फुकट बसवलं तर, कळायला नको का तू पंच्याहत्तरच्या वर हाय ते? लगा, पंचवीस रुपयाचं तिकीट काढायला किती त्रास देतोय, ते म्हणतायत नव्ह पुढल्या खेपेला घरी येतो सोडायला..!" कंडक्टर बावचळला. रखमाबाईला म्हणाला, "तुम्ही खाली बसा, कशाला मध्ये पडताय भांडणाच्या?"

सगळी बस रखमाबाईकडं बघत होती. रखमाबाईने पुढे बोलायला चालू केलं. तिच्या हातात आधार कार्ड तर होतच पण सोबत मतदान ओळखपत्र, एस.टी. कार्ड पण होता. तात्या तिच्या निशाण्यावरच होता अजून. "आर, मी बाई असून माझ्याकडं तीन कार्ड हाईत, तुला एक कार्ड आणायला कंटाळा येतुय का ?"

बावचळलेला कंडक्टर हसायला लागला. रखमाबाईला परत एकदा बस म्हणाला. तात्याकडे आता पर्याय नव्हता. तेवढ्यात मामाने पण आपला आधार कार्ड पुढे केला. आपल्या दक्खनी उर्दूत तात्याला बोलला, "इसको आधार कारड बोलते है, ये घेऊन आने का होता है , तभीच फुकट तिकीट मिळता है! आजकाल ये लोगोंको लहानपणीच मिळता  है. " तात्याने आपल्या सदऱ्यातून २५ रुपये काढले आणि टेकवले कंडक्टर च्या हातावर. कंडक्टर अजून पण तात्याला समजावत होता, " मला कुठं वाटतंय तुम्ही तिकीट काढावं? मी आपला जी. आर. आलाय तो सांगतोय तुम्हाला. पुढच्या वेळेस घेऊन या आधार कार्ड. "

तात्या आता शांत बसला. शेवटी पंचवीस रुपयाचा फटका बसला त्याला. रखमाबाई खिडकीच्या बाहेर बघत होती. कंडक्टर आपल्या सीटवर निघून गेला. मामाने खिशातून चुना काढला. सगळे आपल्याआपल्या जगात निघून गेले, त्या छोट्याश्या आधार कार्ड नावाच्या कागदाला विसरून. 

                                                                                                                                लेखक
चैतन्य

युक्रेनचं युद्ध,सरते वर्ष आणि जागतिक बदलाचे वारे

२०२२ चा अखेरचा आठवडा. रशियाची युक्रेन आघाडी अजून धगधगत आहे आणि युक्रेनचा प्रतिकारसुद्धा. २४ फेब्रुवारीपासून जवळपास वर्षभर रोज आपण युक्रेनबद्दल ऐकत आलो. आजघडीला दुर्मिळ असणारी अशी थेट राष्ट्रांराष्ट्रातील युद्धे त्यातल्या त्यात इतका दीर्घकाळ चालणारं युद्ध त्याच्यासोबत बरेच संदेश घेऊन येत. सरत्या वर्षाला निरोप देताना युक्रेन प्रश्नाने जागतिक राजकारणात आणि अर्थकारणात केलेली उलथापालथ यांचा आढावा घेणे हेच औचित्य.

रशियाचा पुतीन राजवटीत ला आणि एकंदर  प्रवास बघितला तर रशियासारखा अवाढव्य देश नेहमीच आपल्या शेजारी राष्ट्रांना आपल्या ताब्यात ठेवायचा प्रयत्न करत असतो. शीतयुद्धाच्या समाप्तीनंतर जॉर्जिया (२००८), क्रिमिया (२०१४) ची युद्धे रशियाने या छोट्या देशांवर लादली. उद्दिष्ट हे कि अमेरिकेला (नाटोला ) आपल्या भूमीपासून दूर ठेवा. जगाच्या इतिहासात बलाढ्य राष्ट्रे छोट्या देशांवर कब्जा करण्याचा प्रयत्न करतात हे सर्वमान्य सत्य आहे. युक्रेनचा सुरु असलेला प्रतिकार आणि रशिया ने खेरसन सारख्या महत्वाच्या प्रदेशातून घेतली माघार दाखवून देते कि आपल्या देशाच्या बचावासाठी एक छोटा देश पण मोठ्या देशाशी लढू शकतो. 

रशियाची खेरसन मधून माघार

पण युक्रेनचा प्रतिकारास पाठिंबा आहे तो अमेरिकेचा आणि युरोपचा. ट्रूम्पकाळात दूर गेलेले हे पारंपरिक मित्र युक्रेनच्या मुद्द्यावर यावर्षी एकत्र येताना दिसतात. नाटोच्या मुद्द्यावरून मतभेद असले तरी नाटो हि आजही अमेरिका आणि युरोप साठी का महत्वाची ठरते याच उत्तरही युक्रेनमध्ये मिळत. रशिया. रशिया आणि अमेरिका आणि आता सोबतीला चीन यांच्यातील जागतिक कुरघोडीचे राजकारण युक्रेनसारख्या युद्धात प्रकर्षाने बाहेर येते. रशियाला आपल्या सुरक्षेची काळजी तर चीनला स्वस्त दरात इंधन आणि अजून गोष्टी हव्यात. रशिया यूरोपमध्ये घुसेल अशी युरोपियन युनिअनला भीती. अमेरिका थेट युद्धात तर नाही पण चीन आणि रशिया मिळून आपलया वर्चस्वाला मोठा देईल असे त्यांना वाटते.

अशा गुन्तागुन्तीच्या राजकारणात तेल, नैसर्गिक वायू, तेलबिया यांसारख्या गोष्टी प्रवेश करतात. रशिया युक्रेनमधून युरोपला नैसर्गिक वायूचा पुरवठा करणारी तेलवाहिनी बंद करायच्या धमक्या वर्षभर देत आहे. पुरवठादार युक्रेन तणावात असल्याने तेलबिया, अन्नधान्याच्या किमती कैकपटीने वाढल्या.  त्यात अमेरिकेने रशियावर लादलेले निर्बंध रशियन तेलाच्या किमतीपण वाढवून गेले. एका युद्धाने इतके अनर्थ केले. जागतिकीकरणानंतरचे जग जोडलेले आहे असे आपण म्हणतो. कोव्हिडनंतर जागतिकीकरण मंदावल आहे अशा चर्चा होत्या. युक्रेन युद्धाचे आर्थिक परिणाम दाखवून देतात कि अजूनही जगाच्या एका भागात पडलेली ठिणगी वणवा पेटवू शकते. 

२०२२ मध्ये तेलांच्या किमतीचा चढता आलेख

शेवटचा मुद्दा असा कि पुतीन यांनी वारंवार दिलेल्या अण्वस्त्र वापराच्या धमक्या. कदाचित क्युबा नंतर पहिल्यांदाच जगाला अण्वस्त्रांची दाहकता जाणवली. संयुक्त राष्ट्रसंघासारखी संस्था अण्वस्त्र प्रश्न काय किंवा युक्रेन काय, आपला प्रभाव दाखवू शकली नाही. अण्वस्त्रांच्या पुनः प्रकटीकरणासोबतच या संघटनेच्या उपयुक्ततेचा मुद्दा देखील पुढे आला. जागतिक शांतता मृगजळ आहे असे अजूनही वाटते कारण एका बाजूला पुतीन सारखे नेते विनाश शक्य आहे हे दाखवतात तर संयुक्त राष्ट्रसंघ, ज्याचे उद्दिष्ट आहे कि जागतिक शांतता  प्रस्थापित करणे, युद्धे थांबविण्यास अपयशी ठरतो.

युक्रेनयुद्धात दोन्ही बाजूंवर आलेला ताण पाहिला तर चर्चा करण्याची हीच वेळ आहे हे खरे. मात्र युद्ध थांबायची शक्यता पुतीन यांच्या भूमिकेवर आहे. त्यांनी जर अशीच धमकीवजा भाषा आणि कृती सुरु ठेवल्या तर युद्ध अजून लांबेल आणि त्याचे परिणाम विचार करण्यापलिकडे आहेत.

त्यामुळे सरत्या वर्षासोबत आठवणी घेऊन जाताना युक्रेनचं युद्धही आपण सोबत घेऊन जातोय आणि आशा करूयात कि नवीन वर्ष शांततेचा संदेश सोबत घेऊन येईल.

COP 27, Sharm Al Sheikh and The Day After Tomorrow

Sharm Al Sheikh. A warm,quite town on the coasts of Egypt. The town has been in discussion since a last couple of weeks. COP 27 i.e. Conference of Parties 27 has been recently concluded here. As delegates have departed, the discussions about the outcomes of Sharm Al Sheikh Summit are happening on the high tables of the world. COP summits have been intrinsic part of climate change mitigation efforts and global politics around them. Institutionalized in 1995 as part of United Nations Conference on Climate Change (UNFCC) to negotiate Kyoto Protocol, annual COP summits have been discussing about carbon emission reduction strategies, mechanisms and other pressing issues related to environmental crisis.

Source

COP 27 was held after a COP 26 at Glasgow last year which saw Global Methane Pledge, announcements of Net Zero carbon targets etc. COP 27 witnessed more radical gaps between developing and developed world i.e Global South and Global North over issues of climate finance and responsibility of developed world to help developing world in the transition towards carbon free economies. While Kyoto Protocol codified principle of "Common But Differentiated Responsibilities in Respective Capabilities" for emission reductions, the debate over what is Common and what is Differentiated still goes on. 

This difference percolates in the area of Climate Finance as well. In Copenhagen COP in 2009, developed world had promised to fund mitigation efforts by $100 billion annually. The fund haven't been materialized yet. Meanwhile Paris Deal  in 2015 sets target of "substantially reduce global greenhouse gas emissions to limit the global temperature increase in this century to 2 degrees Celsius while pursuing efforts to limit the increase even further to 1.5 degrees." As years pass on, climate change cannot wait for the next COP to arrive at consensus to increase efforts to mitigate its impact. Climate change events like melting of glaciers, forest fires, droughts have been intensified only. 

Here we come to Sharm Al Sheikh. countries which have experienced wrath of nature without their fault, the most vulnerable ones come together to form V20 grouping in 2015. V20 group have been the most vocal one in COP 27. G7, the group of advanced economies even agreed with V20 countries to set up The Global Shield against Climate Risks. This arrangement is  an initiative for pre-arranged financial support designed to be quickly deployed in times of climate disasters.” Initial contributions exceed EUR 210 million.  

Here is the break in the story of COP summits. There has been numerous funds like this set up with the help of global institutions and nations. The issue is in the implementation and sustainability of such initiatives. 

Much acclaimed achievement in COP 27 has been discussed is that of Loss and Damage Fund.  In the area of climate finance, this has been considered as a landmark. The fund will support countries which are most vulnerable to climate disasters such as SIDS (Small Island Developing States) and also nations who have been the least responsible for global warming. Disaster ridden countries like Bangladesh, Nepal will also benefit. Pakistan who suffered from deadly floods taking huge toll on human lives there will be also included in Loss and Damage Fund. 

There has been different opinions whether developing nations like India and China who are also largest emitters shall benefit from this. While developed world have emphasized that both should contribute to funds, India and China has been clear that though they would support world efforts, the climate change mitigation efforts shall not burden their growing economies. 

The another significant development is of the introduction of proposals to 'phase out' all the fossil fuels. In COP 26, only coal has been part of the discussion of 'phase down' and 'phase out'. Though agreement couldn't reach to consensus on which basis COP summit takes decision, in principle, the development itself proved significant. The largest economies depend on gas and oil. As UN Secretary General Antonio Guterres pointed out, 'to achieve this, we need 'Just Energy Transition Partnerships.' 

                                                UN Secretary General's Speech at COP 27

India's stand at COP 27 have been proactive and agenda setting. Not only it actively vouched for Loss and Damage Fund but also it proposed 'phasing down' all fossil fuels. It also released 'National Statement' . The statement didn't mention specific targets as such as it had in Glasgow through 'Panchamrit' strategy. The statement mentions, " India updated its Nationally Determined Contributions in August 2022. We have embarked on far-reaching new initiatives in renewable energy, e-mobility, ethanol blended fuels, and green hydrogen as an alternate energy source."Also it emphasized on LiFE mission (Lifestyle for Environment) focusing on behavioral change. 

Another strategy India has constantly supported is of Coalitions like International Solar Alliance and the Coalition for Disaster and Resilient Infrastructure (CDRI). This gives leverage to its own way to have international cooperation in its 'enlightened self interest.'

COP 27 thus changed the way international climate change negotiations take place. Loss and Damage mechanism has been ray of hope, though its not clear who will fund it except vague mention of developed nations, philanthropists and private sector. Developed nations however now have moral responsibility for the climate disasters in vulnerable nations. Phasing down all fossil fuel usage proposal will have long term implications as the world is waking up to get ready for transition journey to renewables. 

Decades ago it was narrative that global warming will take toll on us, if we, the citizens of the earth don't take efforts to mitigate it. Now, global warming has been there. Climate change is there for real. Thus, COP s will keep happening. COP 27 have shown that diplomatic, political cooperation is possible. Our job now is to get ready for climate resilient future as a human society.

             Trailer- A Day After Tomorrow

A movie, A Day After Tomorrow depicts the reality of how world will be if don't act now. The movie however doesn't only show another ice age. Its following dialogue tells a story of how humans have survived so far.  Jack Hall, protagonist in the movie is asked that what would happen to civilization if there is a next Ice Age. Hall answers, "well, mankind survived the last Ice Age, we are certainly capable of surviving this one. The only question is will we learn from our mistakes?"

'Renaissance State'- A Panoramic View on the Making of Modern Maharashtra

Maharashtra. A state of India known for its geographical largess, industrial advancements and its queen, the land of dreams- Mumbai, the financial capital of India. Having so many crowns in the jewel, the state has experienced many serious problems as well. To understand the genesis of these processes, a historical overview traveling across times was needed. Renaissance State- the unwritten story of the Making of Maharashtra by Girish Kuber fulfills this need. 

 

The importance of the book is neither because its first of its kind, nor the content Kuber has written. Since its first of its kind dealing with history of making of Maharashtra in English language with a pen of seasoned journalist who is currently editor of Loksatta, a leading Marathi daily in Maharashtra.

The name 'Renaissance' takes back us to Europe and its medieval ages. The arrival of individualism and rationality are its hallmarks. In Kuber's book, renaissance takes place in specific context of Maharashtra. Starting from Satvahanas to Chalukyas culminating in Rashtrakutas, Kuber starts with how the idea of Maharashtra gradually came into being. He points to decline of Yadavas, the first explicitly Marathi rulers because of invasion of Allauddin Khilji from the north. 

In chapters like 'Darkness in the Noon', Kuber sets background to Chhatrapati Shivaji's arrival on the scene of Maharashtra. In the midst of Chaos of Bahaman Shahi rulers and their feudal power struggle with onslaught of Mughal invasions, Marathi people suffered a great loss. In 'O King Shivaji', the chapter in the beginning itself underlies the reason for- why does the name of King Shivaji have such huge reverence in common man? Kuber writes that probably because he was the first to accomplish setting up his own kingdom in an atmosphere where Watandars and Jahagirdars used to be power dealers. 

In three chapters dedicated to King Shivaji, the book not only highlights his deeds for setting up Hindavi Swaraj, but also tells 'Why Shivaji matters?' First, Kuber argues, that Shivaji never considered himself the king of Marathi region alone. His was the first state of Hindavis- native,indigenous and born of the soil. Kuber also highlights the fact that Shivaji's swarajya often in mainstream is seen around Pune and around region. However, his endeavors went on to Jinji in the South, the largest kingdom maharashtra saw after Satvahanas.

Secondly, Shivaji's rule and administration also has rudiments of welfare state. Be it land reforms or improving agrarian production by directing state towards Rayat or Poor peasants, Shivaji sets precedent to rule for people, not for himself.

Further, Kuber also takes panoramic view of Marathas after Shivaji and Peshwa rulers as well. He has described Maratha adventures in Delhi politics from Bajirao I to defeat of Panipat to the defeat of Peshwas at the hands of British.

Further, In 'Renaissance State', he sets out notorious examples of social reformers in Maharashtra from Lokhitwadi Gopal Hari Deshmukh to Justice Ranade and Maharshi Karve and Pandita Ramabai. Along with reformers, the distinct aspect Kuber has dealt with is listing out stars of Maharashtra in renaissance stage in fields of science and technology (Dr.Shanakar Abaji Bhise), film making (Dadasaheb Phalke- the father of Indian Cinema), aeronautics (Shivkar Talpade). Usually this part is ingored in the mainstream narrative on Maharashtra. 

In 'Many Poles One Centre', Kuber has pointed out to ideological catharsis Maharashtra has offered in freedom movement and afterwards. Its origin of saffron on right (Savarkar and Hedgewar), radical humanists (Pandurang Khankhoje), Communists (Sripad Dange), Labour leaders(Narayan Meghaji Lokhandey) and most importantly, the Dalit movements through works of Rajarshi Shahu, Mahatma Phule and Dr. Bhimrao Ambedkar. Noting contributions of all these, the book sets Maharashtra into unique position of what was Germany in eighteenth century Europe who gave world Hegel, Marx, Nietzsche and Kant . 

In the last chapters of book, Kuber goes on to note post independence developments in Maharashtra. In the 'best Prime Minister India never had', he categorically focuses on contribution of  Yashwantrao Chavan to national politics, the first Chief Minister of Maharashtra and known as 'Maker of Modern Maharashtra.' After Chavan, Maharashtra haven't seen any stalwart to reach such high positions with the exception of Sharad Pawar who also have a missed chances to Prime Minister-ship in his records. 

Girish Kuber delivering a talk in Fergusson College, Pune

Throughout the whole book, however interesting story is, the work has mentioned castes of almost all noteworthy personalities. The purpose of doing so is confusing and unclear. Also, bibliography Kuber has given appears to be very limited given the time frame he has dealt with. Another limitation which Kuber himself mentions is that of missing out some notorious names and developments given the vastness of book is trying to encompass. 

Overall, the Renaissance State provokes you to read it in one go such is the style of presentation and continuity of flow. Kuber concludes with question of "Gadya Apla Gaon bara" (Its better to be home) mentality having origins in the defeat of Marathas in Panipat. The post panipat Maharashtra have not been able to capture Delhi but it has continued its old tradition of not bowing before the throne of Delhi either. The post Panipat Maharashtra have to solve this quest for ruling Delhi by organizing all energies to create a Renaissance again .

अस्वस्थ श्रीलंका

श्रीलंका .भारताच्या दक्षिणेला हिंदी महासागरात वसलेला हा बेटांचा देश. पाचूंची बेटे. सध्या श्रीलंकेत जे काही वातावरण तयार झाले आहे ते पाहता ही पाचूंची बेटे की असंतोषाचे असंख्य ज्वालामुखी असा प्रश्न पडतो. श्रीलंका जवळपास दिवाळखोरीत निघाली आहे. परिस्थिती इतकी चिघळली आहे ची तब्बल साडेबारा बिलियन डॉलरच्या कर्जाच्या खाईत हा छोटासा देश लोटला गेला. भरीस भर म्हणून नैसर्गिक आपत्ती ,हवामान बदल अशा प्रश्नांच्या जाळ्यात श्रीलंका गुरफटला. 

The Pearl of Indian Ocean- Srilanka
(Source- unique times magazine)

श्रीलंकेला कर्जपुरवठा करण्यात आघाडीवर आहेत चीन, जपान आणि अशियाई विकास बँक. यातील एकट्या चीनने 5 बिलियन डॉलर पेक्षा जास्त पतपुरवठा श्रीलंकेला केला.ही रक्कम रस्ते, बंदरे, विमानतळ बांधण्यासाठी होती. पण यांचे कंत्राटदार चीनी. कर्जफेड करता करता नाकी नऊ आले म्हणून हंबानटोटा बंदर चीनला द्यावे लागले.

कर्जबाजारी होत असलेल्या श्रीलंकेस पर्यटन व्यवसायावर थोडीफार आशा होती.  कोरोनाने तीही मारून टाकली. त्यात पर्यावरणात होत जाणारे बदल असतील, अस्थिर झालेला मान्सूनचा पाऊस, समुद्राची वाढत चाललेली पातळी या सगळ्यांनी श्रीलंकेला गेल्या काही वर्षात अक्षरशः तडाखे दिले .रासायनिक खतांनी नायट्रोजन ऑक्साईड वाढतो म्हणून त्यावर बंदी घालण्यात आली. शेतकऱ्यांनी या निर्णयाविरोधात आंदोलनं सुरू केली तेव्हा ती धोरण मागे घेतले.

या  धोरण धरसोडपणास कारणीभूत श्रीलंकेतील सत्ताधारी राजपक्षे कुटुंबीय.राष्ट्रपती गोटाबायांपासून पंतप्रधान महिंदा राजपक्षे यांच्यासह नऊ राजपक्षे श्रीलंकेच्या सरकारमध्ये होते. भ्रष्टाचाराचे लागलेले आरोप, मनमानी कारभार यामुळे जनता आधीच यांच्यावर नाराज. वाढत जाणारा वर्णद्वेष , सामाजिक ध्रुवीकरण सर्व काही एकाच वेळी घडत होतं. इतक्या गंभीर परिस्थितीत आणीबाणी जाहीर झाली आणि बाहेर आला तो जनाक्रोश.

Source- India.com

बौद्ध भिक्खूंपासून सामान्य नागरिकांपर्यंत प्रत्येक जण राजपक्षें विरोधात आंदोलन करतोय. कोणाच्या घरी रॉकेल नाहीये. कोणाकडे पेट्रोल नाहीये. अन्न मिळवण्यासाठी श्रीलंकेत रांगाच्या रांगा लागतात.यातून बाहेर पडताना श्रीलंकेला भारत आठवला. चीन यांना कर्जाशिवाय मदत करेल असं काही वाटत नाही. भारताने आतापर्यंत डिझेल, पेट्रोल ,तांदूळ आणि कित्येक कोटी रुपये मदत म्हणून पाठवले आहेत .

एकाच वेळी पाकिस्तान आणि श्रीलंकेत आर्थिक आणि राजकीय संकट येणं  हा दक्षिण आशियाच्या राजकारणाचा पुढचा अंक. चीन आणि भारत यांच्यातील दक्षिण आशियातील स्पर्धा शिगेला पोहोचण्याचा हा काळ. श्रीलंकेतील संकटाचे ढग कोण कसे दूर करतो यावर दक्षिण आशियाच्या भविष्याची नांदी ठरेल.