Auroville Case Study

Auroville: Toward a Sustainable Agricultural, Architectural, Social and Infrastructural Development

Lisa Thompson-Smeddle For Professor Mark Swilling February, 2007

Contents Auroville:................................................................................................................... 1 Introduction: The Story of Auroville ................................................................... 3 The Evolution of Auroville’s Ecosystems ........................................................... 6 Community Life in Auroville ................................................................................ 7 Governance ........................................................................................................... 8 Education............................................................................................................... 8 Built Environment ................................................................................................. 8 Economy .............................................................................................................. 10 Auroville: Toward a Sustainable Development ................................................ 10 Ethics, Justice and Local Policy .................................................................... 10 Classifications of SD ....................................................................................... 11 Complexity and Systems Theory ................................................................... 11 Transdiciplinarity ............................................................................................. 12 Pragmatism ...................................................................................................... 13 Conclusion .......................................................................................................... 13 Bibliography ........................................................................................................... 14

Introduction: The Story of Auroville Auroville1 is located 12 kilometers north of Pondicherry,2 India (see images 1 and 2 below). The term Auroville comes from the French “aurora” meaning dawn, and “ville” meaning city. In the 1960’s, the fascination for India and the longing to actively achieve sustainable development led a ssmall band of people from various different countries to join together in a common vision for this degraded region (Vignes, 2004).

Image 1

Image 2

Moved by a great idea and sustained by the teachings of Mirra Alfassa, (commonly known as “The Mother”), they built a symbol to mark their union - the “Matrimandir,” which is also symbolic of the Mother (see diagrams 3 and 4 below). Originally, Mirra Alfassa (seen as a deity) planned Auroville on her own, by drawing sketches (retrieved on March 8, 2007 from http://www.auroville.org). Hers was the idea of a “universal township”, where people from many nations could live and work in unity.

In 1966, UNESCO passed a resolution which gave its acceptance and support for Auroville to be built (retreived on March 3, 2007 from http://en.wikipedia.org/wiki/Auroville). On March 8, 1968, 124 nations were represented at Auroville’s inauguration. In the inauguration

1 2

Image 1 found on: http://auroville.org/thecity/city_introduction.htm Image 2 found on: http://auroville.org/thecity/city_introduction.htm

ceremony, Mirra Alfassa established a Charter, which set forth her vision of integral living. The Charter consisted of the following 4 points (ibid): 1. “Auroville belongs to nobody in particular. Auroville belongs to humanity as a whole. But to live in Auroville, one must be the willing servitor of the Divine Consciousness.” 2. “Auroville will be the place of an unending education, of constant progress, and a youth that never ages.” 3. “Auroville wants to be the bridge between the past and the future. Taking advantage of all discoveries from without and from within, Auroville will boldly spring towards future realizations.” 4. “Auroville will be a site of material and spiritual researches for a living embodiment of an actual Human Unity.”

Though Mirra Alfassa died in 1973, the community and vision of Auroville continued to grow. The Auroville project is currently governed by the Auroville Foundation. An act of Parliament was passed in 1988 (the Auroville Foundation Act), and this Foundation is under the full authority of the Ministry of Human Resource Development. The Ministry also owns about half of the land on which Auroville has been built (ibid). Auroville is designed in the shape of a spiral galaxy, which is said to symbolize humankind’s evolution and life in general. The Matrimandir is in the centre of the town, and is considered to be the soul, from which a new era of humanity has been birthed. Mirra Alfassa’s vision is said to embrace inter-cultural collaboration and unity (retrieved on March 8, 2007 from http://www.auroville.org). The Matrimandir is said to be the central “cohesive force” of Auroville (see A in diagram 1 below)3. The Mother’s symbol can be seen in diagram 2.4

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Diagram 1 found on: http://www.auroville.org/thecity/matrimandir/mm_gardens.htm Diagram 2 found on: http://www.auroville.org/thecity/matrimandir/mm_symbolism.htm

Diagram 2: The Mother’s symbol and petals

Diagram 1: Matrimandir

Descriptions of the Matrimandir suggest that is meant to depict the symbol of the divine aspiration for perfection, as well as a manifestation of unity through divinely led human progression (ibid). There are twelve gardens surrounding the Matrimandir. The gardens (seen as 1-12 in diagram 1) represent “existence, consciousness, bliss, light, life, power, wealth, utility, progress, youth, harmony and perfection.” The twelve petals surrounding the Matrimandir in diagram 2 reflect “Sincerity, Humility, Gratitude, Perseverance, Aspiration, Receptivity, Progress, Courage, Goodness, Generosity, Equality, and Peace” (ibid).

The four pillars seen in diagram 2 have been laid at the four directions of the compass. They are said to reflect the four aspects of the Mother’s powers and personality. The four pillars are described thus: The Maheshwari (south pillar) represents calmness, wisdom, compassion and sovereignty. The Mahakali (north pillar) represents strength, passion, strength of will and force. The Mahalakshmi (east pillar) represents beauty, harmony, rhythm, opulence, and grace. The Mahasaraswati (west pillar) represents knowledge, flawless work and perfection (ibid). Photo 1: The Matrimander

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Photo 1: by Santosh Namby Chandran; found on: http://en.wikipedia.org/wiki/Auroville

The Evolution of Auroville’s Ecosystems

Centuries ago, the area surrounding Auroville was a tropical rainforest. Over the years, population growth and unsustainable farming practices caused the forests to vanish (Vignes, 2004). Monsoons caused untold damage and dragged vegetation and soil into the sea. Extreme climactic conditions such as dramatic sand storms ravaged the land and laid it bare. In Mirra Alfassa’s era, there were few trees and a lot of dust (ibid). The community of international individuals who began to re-build in the mid-60s began to re-forest the land. The need for shade, the knowledge that re-forestation was essential for soil building, biodiversity and water catchment, spurred them on (ibid).

Water was an essential part of the evolutionary cycle. However, water tended to be either too scarce or too abundant. In the early days, dams were built in order to capture and store the monsoon water. The first dams were too low, too weak, and were swept away (Vignes, 2004). The community began to build dams on higher ground. They built earthen dykes that resembled terraced rice fields. These dykes were able to hold water. Trees were planted along the terraced walls and each member of the community worked to help re-build the degraded land (ibid). Check dams and overflows were built into channels and series’ of dams.

Effective water catchments helped to raise humidity, and reforestation was more efficient as a result.

The community concluded that water management needed to be examined

bioregionally, rather than just locally (Vignes, 2004). They began a Geographic Information System (GIS) mapping system and learned more about how the regional aquifers worked and how to tackle saline infusion. They concluded that forests have an impact on percolation of water, and that they were the key to water and climate (ibid).

Thousands of trees were then planted. The first trees were planted in order to establish a canopy which would allow secondary plants to grow underneath. The trees helped to create biomass and humus. After the canopy the secondary species were planted in the shade of the pioneer trees. Community members learned that planting indigenous plants and local forest types was more effective than planting non-local species (Vignes, 2004). They conducted botanical surveys, and learned when the different species flowered and came to fruition. They then collected seeds and propagated plant species. One of the goals was to create a green

reserve so that birds could carry the seeds in-between different sanctuaries and reserves in order to create a gene pool for future projects. 40 years later Auroville is largely reforested (ibid). Production and harvest of wood brings an income for the community. Carpentry, kindling and wood products are managed and utilized without endangering the forests.

The goal of self sufficiency in agriculture and food production was very important to the pioneer Aurovillians (Vignes, 2004). The idea was to prove that within an organic system one could produce as much as non-organic systems could produce (ibid). No chemicals were used in farming practices, and farm production was effective and financially viable. The Auroville botanical garden was later established and it conserved, multiplied and disseminated seeds. Seed and grain exchanges began to occur within the Auroville region, then throughout India, and today, Auroville seeds and grains are traded throughout the world (ibid). A detailed analysis of the regional medical flora was also compiled, and this revitalized local health traditions. Educational programs which offer training on the effectiveness of medicinal plants are currently running. The foundational principal in agricultural production was food security based in sustainable agricultural production in order to secure a future for the region. Community Life in Auroville

Creating communities was also a foundational principal in the establishment of Auroville. Communal living spaces, kitchens and common garden areas were initially built (retrieved on March 8, 2007 from http://www.auroville.org). The citizens of Auroville strived to achieve an accepting, diverse and harmonious society, sensitive to the local ecosystem and regional biomes. Mirra Alfassa’s original vision embraced cultural prosperity, progressive thinking, a drug and violence-free society, unity in diversity, no “internal circulation of money,” and a community in which the arts, business, organic farming, self realization and tourism thrived. The citizens of Auroville adopted many of

Alfassa’s goals, and today share in the

commitment to accept, work and live together in diversity, while allowing growth and change for individuals and the community as a whole (ibid). The current population of Auroville is just over 1800 people. Many are from India, though there are over 40 countries represented in residence.

In Auroville, there are children, women and men from East and West, North and South who come from various cultural, socio-economic and religious backgrounds. They range from

vegetarians and non-vegetarians, professionals and those who are illiterate, representatives from various political backgrounds, hard workers and those whose priority is not to work, etc… which makes for a very complex societal mix (ibid).

Governance

As a result of this vast mix of people, Auroville is politically diverse, and ever changing. Mostly a liberal democracy, the general focus is on sustainability in self governance. Though Aurovillians are not permitted to engage in political activities, they are encouraged to focus on commonalities (retreived on March 3, 2007 from http://en.wikipedia.org/wiki/Auroville). The desire to make a difference, the desire to live sustainably, and the desire to find a way to work and live in a progressive, diverse community are a few of these common threads (ibid). Education

There are an on-site crèches, government primary schools and high schools within the area which teach children about sustainability. A central theme is teaching people to plan their futures. Education at Auroville is non-authoritarian and children are allowed to choose from a variety of different topics to learn from (ibid). Various workshops are held on topics which range from yoga, self-realization techniques, sustainable and renewable technologies and sustainable construction.

The Auroville Earth Institute, founded in 1989 by the government of India, offers courses in ecological architecture and sustainable building techniques. It also provides services and consultancy in India and around the world (retrieved on March 3, 2007 from http://www.earth-auroville.com).

The Auroville Earth Institute researches, develops and

promotes earth-based technologies that are energy and cost effective. The Institute is the South Asian representative of the UNESCO chair: “Earthen Architecture – Constructive Cultures and Sustainable Development” and this chair aims to disseminate knowledge in environment, heritage, human settlements, economy and production (ibid). Built Environment

Sustainability is a cornerstone in Auroville’s built environment. Citizens of Auroville view architecture and construction holistically (retrieved on March 3, 2007 from http://www.earth-

auroville.com). The attempt is to integrate an alternative building process, various appropriate building technologies and renewable energy sources in order to promote sustainable development. Raw building materials are used extensively, as are sustainable sewage systems, ferrocement, solar power generation for lighting, cooking and pumping, and wind power. Auroville residents endeavor to promote eco-friendly, cost effective, energy efficient and sustainable technologies in development, with a focus on steel and cement minimization. Much of the built environment consists of: (ibid) Stabilized rammed earth foundations and walls (with 5% cement) Compressed stabilized earth blocks (15 different types are currently available) Composite pillars and beams Stabilized earth mortars, plasters and alternatives to cement stabilizers Alternative water proofing with stabilized earth (soil, sand, cement, lime, alum, and tannin)

Compressed earth blocks (CEBs) are used extensively throughout Auroville. They can be made in different shapes and are resistant to water (Vignes, 2004). Ferro-cement techniques are also explored. Molds can be made, and the technologies are resistant to weather and insects (retrieved on March 3, 2007 from http://www.earth-auroville.com). Waste water is recycled and used in gardens (Vignes, 2004). Baffle tank reactors and biogas digesters are used. The methane produced from these digesters is captured and used for household cooking. Effluent is often oxygenated so at the end of the cycle the water is safe to use. Solar energy and solar thermal applications are used extensively as well – with a focus on placing these technologies in public buildings (ibid). Quite a large number of self-built houses have been built using natural or recycled materials (retrieved on March 3, 2007 from http://www.earth-auroville.com).

The use of solar energy started with a few individuals who wanted lighting in their homes. The cost of solar technology was an initial barrier (Vignes, 2004). Home lighting kits were used for household lighting, and then solar water pumping systems were explored. In 1994 the first solar water pumps were installed in Auroville. Now, these pumps are being used all over India (ibid).

In 1997 a solar power plant was built (one of the biggest then – a 36kw power plant which fed all lighting, some pumps, and with a bit of excess) in Matrimandria (ibid). Others have subsequently been built. More recently solar water heaters have been brought in, and are now being extensively used. Windmill technology at Auroville has also become refined over the years, and today Auroville hosts the only windmill technology research center in India (ibid).

Economy

Mira Alfassa’s original vision was that Auroville would be financially sustainable (retrieved on February 18, 2007 from http://www.auroville.org,). Residents of Auroville are asked to contribute to the local economy in many different ways. Monthly contributions, voluntary work and in-kind donations are some of the means by which residents pool, share and contribute resources (retreived on March 3, 2007 from http://en.wikipedia.org/wiki/Auroville). Some residents are financially independent and work for the community without remuneration. Some residents are paid a salary and are supported by the local community (ibid). Visitors are required to pay a daily financial contribution while staying at Auroville as well, and these fees are part of Auroville’s budget (ibid).

Local Aurovillian commercial ventures are required to contribute 33% of their profits to a central fund. Local IT companies, construction firms, estate agencies, hotels, small and medium sized business, etc… fall within this category (ibid).

Auroville: Toward a Sustainable Development

Ethics, Justice and Local Policy One could easily argue that Auroville has successfully managed to achieve Hattingh’s ethical objective of inter and intra-generational justice, environmental protection, and respect for natural systems (Hattingh, 2001). On an international level (UNESCO resolution giving acceptance and support for Auroville), and on a national level (the Auroville Foundation Act passed by Indian Parliament), policies have been put in place which have allowed Auroville

to achieve enduring solutions to equitable environmental and societal problems (retreived on March 3, 2007 from http://en.wikipedia.org/wiki/Auroville).

Classifications of SD The citizens of Auroville have taken quite a radical approach in their quest to achieve sustainable development, though it could be argued that Auroville sends out some mixed messages. Though Auroville could easily be classified as egalitarian (residents pool, share and contribute resources for the benefit of the entire community, and those who have excess time, money, goods and service contribute to those who have less), it could be argued that Auroville was founded in a somewhat top-down manner. Mirra Alfassa, who is considered to be a deity, established a vision – and a charter – which have guided the process from the beginning (retreived on March 3, 2007 from http://en.wikipedia.org/wiki/Auroville). In order to be a citizen of Auroville one must adhere to “The Mother’s” guiding principals. On-site businesses must contribute 33% of their profits to a general pool and political activities are not allowed (ibid). Under Jacob’s (1999) classification of sustainable development, Auroville does, however, tend more toward strong sustainability. Gallopin’s theory (2003) that natural resources are essential, unique and cannot be substituted, and that the reduction of natural capital is not sustainable, has been adopted at Auroville. The reforestation program and subsequent sustainable use of forestry products in small businesses is one example. The propogation and use of renewable energy, sustainable water and sanitation systems and technologies are other examples.

One could argue that under Jacobs (1999) narrow and broad definition, Auroville may have been quite narrow in its initial five year reforestation plan. It could also be argued that conservation rather than social equity may have been the thrust behind the establishment of renewable energy and water systems. Over the years however, social equity and financial sustainability for the local community have featured more prominently (retreived on March 3, 2007 from http://en.wikipedia.org/wiki/Auroville).

Complexity and Systems Theory

It could also be argued that Auroville has adopted Gallopin’s thoery (2003) that top down development approaches and bottom up grass roots initiatives can operate effectively by adopting a systems theory perspective. Auroville has many interrelated subsystems (educational programs, renewable and sustainable technological systems, agricultural programs, social and environmental projects, etc…) with open exchanges, inputs and outputs both locally and internationally. Interconnectedness is a key them at Auroville, as is inter and intra-generational equity.

Auroville does not remain in a fixed linear state of constancy, but is a dynamic township in which interconnections with the world, and the safeguarding of its vision, are maintained amidst continual change (Gallopin 2003). Auroville’s ecosystems, technologies, social, educational and economic processes are in a process of continual growth and change and have improved in many sustainable ways over time.

Transdiciplinarity

Transdisciplinarity is a key theme at Auroville. From its inception, international experts and sustainable development practitioners from many disiciplinary backgrounds came together in search of sustainable solutions for the region (Vignes, 2004). Their pluralist approach in establishing

a reforestation program, agricultural production, social and educational

programs, economic opportunities

and technical solutions exemplifies the the social,

ecological and economic interconnections Sneddon, C., Howarth, R, and Norgaard, R., (2005) describe.

Development in this context was not simply defined in terms of economic growth, but in terms of the growth and maintenance of biodiversity in the local region, sustainable livelihoods that would not over burden local ecosystems, the establishment of energy and water systems that would allow for human development, without excessively burdening the environment (ibid). Pezzoli’s argument (1997) which links holism, sustainable production and reproduction, justice, equity and community building into the sustainable development debate, is also exemplified at Auroville. Visiting and local academics and SD practitioners promote social and technological experimentation, collaboration and learning among universities, societies,

governments and the private sector not only in the local region, but internationally as well (retrieved on March 3, 2007 from http://www.earth-auroville.com).

Pragmatism

It could be argued that Monbiot’s solutions (2006) for reversing the effects humanity has had on the planet are extremely ambitious, and perhaps practically unachieveable within our modern global environment. It could also be argued that if each nation, region, state, and community were to adopt appropriate and contextual solutions, Monbiot’s and other pragmatic solutions may enable the planet’s global systems to not only survive, but perhaps even flourish into the future.

Aurovillians have adopted pragmatic solutions which have enabled them to live more sustainably. By using earth technologies and cement alternatives in their built environment, by building energy systems which reduce carbon emissions, (though it could be argued that the many flights made by foreign visitors to and from Auroville is a cause for concern), by establishing water catchment, water recycling and water efficiency technologies, by producing and selling local food and by reducing their footprint dramatically in comparison to many modern developments, Auroville has become an example of a community which has used local and contextual solutions in order to grow and live more sustainably. Conclusion

Though sustainable development may seem to many to be a boundless concept, with uncountable theories and arguments about its definitions, and the ability of communities, nations and regions to achieve common or even locally agreed upon solutions, there are contextual cases where, it can be argued, sustainable development is taking place. Auroville is one of these cases.

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