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Erschienen in:
Environment, Climate, and Social Justice: Interdisciplinary Voices from the Global South Kapitel lesen Erstes Kapitel lesen

2022 | OriginalPaper | Buchkapitel

Climate Risks in an Unequal Society: The Question of Climate Justice in India

verfasst von : Devendraraj Madhanagopal, Vidya Ann Jacob

Erschienen in: Environment, Climate, and Social Justice

Verlag: Springer Nature Singapore

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Abstract

Over the past few decades, India has witnessed the brunt of climate change impacts in multiple dimensions. Notably, recent years’ experiences prove that there has been a substantial increase in the intensity, frequency, and duration of climate-related risks and extreme events, resulting in an acceleration of the nexus between climate change and inequities. Despite the growing advancements of socioeconomic research on current and future climate change risks in India, the explorations through the lens of legal perspectives are still limited and have not met the demands. This chapter argues for rethinking legal perspectives of climate justice in India by drawing insights from two recent climate extreme events. To begin with, this chapter briefly reviews the historical background of the global actions to combat climate inequities and injustices and identifies the ways in which climate injustices perpetuate. For this, it adopts three main principles of climate justice, consisting of equity, a rights-based approach, and sustainability. Following this, it discusses India's climate policy and the existing institutional framework and actions to respond to climate change at the national and state levels. Then, by focusing on the climate change impacts on India, it introduces two recent climate-related risk events in India, and it discusses the unequal structuration of climate risks and the resulting more vulnerable and precarious situation of the marginal sections of the society that already faces “multiple” social injustices of Indian society. At the end of the cases, it briefly offers a critique of the climate change action plans of the respective states. This chapter concludes by outlining a few strategies to create a more sustainable and equitable approach toward climate governance and justice by strengthening the legal and institutional dispensations of the climate regime in India.

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Vorheriges Kapitel Reflections of the Climate Justice Framework in Public Policies: The Bangladesh Perspective
Nächstes Kapitel Litigating for Climate Justice–Chasing a Chimera?
Fußnoten
1
This chapter, we use the term “Scheduled Castes” and “Dalits” interchangeably. Likewise, we use the terms “Scheduled Castes” and “tribes” and “indigenous communities” interchangeably. Articles 366 (24) and 366 (25) of the Constitution of India have defined scheduled castes and scheduled tribes. The identification and definitions of scheduled castes and scheduled tribes are contained in articles 341 and 342 of the Constitution of India. The definitions are as follows: “Schedule” means a Schedule to the Constitution. Article 366 (24): “Scheduled Castes” mean such castes, races, or tribes or parts of or groups within castes, races, or tribes as are deemed under Article 341 of the Constitution to be the Scheduled Castes for the purposes of the Constitution. Article 366 (25): Scheduled Tribes means such tribes or tribal communities or part of or groups within such tribes or tribal communities as are deemed under Article 342 to the Scheduled Tribes (STs) for the purposes of this Constitution (National Commission for Scheduled Castes Government of India, n.d).
The term “Dalits” has strictly been used to denote the ex-untouchables of Indian society. It denotes “oppressed” or “broken,” and it was used in the 1930s as a Hindi and Marathi translation of “Depressed Classes” (Webster, 1999). The term “Dalits” mainly denotes the communities with social exclusion, but not to denote the economically poor ones. This term became popularized in the Indian discourse aftermath of the emergence of the Dalit Panther’s movement in Maharashtra, a Western State of India, in the 1970s. Initially, the Dalit Panther movement used the term. “Dalits” denote all the oppressed sections of the society, including scheduled castes, scheduled tribes, poor, the landless peasants, and so on (Kumar, 2005). In modern parlance, scholars and Dalit writers use the term “Dalit” to denote revolution, agitation, and the symbol of change.
Sociologically, the social exclusion of the scheduled castes is entirely different than the social exclusion of the scheduled tribes. This is because the tribes were never treated as a part of the social order of India; instead, they had their independent social lives, customs, traditions, norms, values, and governance systems. Similarly, their geographical locations are primarily based on the hills and terrains (Kumar, 2005). However, it is essential to note that the tribes had faced social exclusion and oppression by the outsiders in pre-independent India. It is still continued in the contemporary period in multiple forms.
Some of the common characteristics and attributes of tribal communities of India are of the following: Geographical isolation, backwardness, distinctive culture, language and religion, and shyness of contact (Labour Bureau Government of India, n.d.).
 
2
The name of the state, Orissa was officially altered to Odisha in 2011.
 
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Metadaten
Titel
Climate Risks in an Unequal Society: The Question of Climate Justice in India
verfasst von
Devendraraj Madhanagopal
Vidya Ann Jacob
Copyright-Jahr
2022
Verlag
Springer Nature Singapore
Buch
Environment, Climate, and Social Justice

Print ISBN: 978-981-19-1986-2

Electronic ISBN: 978-981-19-1987-9

Copyright-Jahr: 2022

DOI
https://doi.org/10.1007/978-981-19-1987-9_9