Day 30 : Ecosystem people vs. Biosphere People
..and how can we learn from each other
Let me bring to light something that has been haunting me since many days. During this walk, I am witnessing a distinct difference within the people that I meet from the cities and the ones that I meet in the rural areas. The difference is not just rural and urban, actually it is far more complex than that. Surprisingly though, this is not the first time someone has thought about this. The world we inhabit is often spoken of in terms of the "biosphere" and the "ecosphere"—ideas that appear close yet reveal deeper layers of meaning when explored. So let us turn to the insights of ecologist Raymond Dasmann, whose ideas about “ecosystem people” and “biosphere people” shed a special light on how different cultures engage with nature. In India, such distinctions are evident in the way tribal communities in the Western Ghats and other regions embody a lifestyle close to the Earth, demonstrating the timeless wisdom of living in sync with their surroundings, as Dasmann’s “ecosystem people” do.
In the most basic terms, the biosphere encompasses all life on Earth—a vast and intricate web of plants, animals, and microorganisms that spans land, water, and air. This interconnected world maintains its balance through a rhythmic cycle of growth, decay, and renewal. Yet, the concept of the ecosphere goes further. The ecosphere acknowledges not only these biological systems but also the philosophical connection of each life form to its environment, a kind of reverence for Earth’s interconnected fabric. Where the biosphere can be understood through science and measurement, the ecosphere touches upon spirit and responsibility—a deep-seated respect for the land as a living entity and the idea that each part of it, whether river or hill, deserves care.
Dasmann’s “ecosystem people” are those who live directly in step with the cycles of their local environments. Think of the tribal communities in the Western Ghats: their lives are defined by the natural world that surrounds them, each season bringing with it unique tasks and gifts. They live from what the forest and soil provide, guided by traditional knowledge passed down across generations. The cutting of branches during the winter season (kaval todni), so that the trees stay alive and bloom during the spring, is one such example. Their festivities are linked with honouring the produce, praying to the sacrednees of the soil that nourishes them and the yearly purge during shimga festival— which allows everyone to be equal during the night, shows the inclusivity during the years past. Ecosystem people see nature not as an external force but as an extension of themselves. This interdependence leads to a lifestyle that respects ecological limits, working with, rather than against, the natural world.
In contrast, “biosphere people” are mainly urbanized populations, drawing resources from distant places and relying heavily on technology and global trade networks. Their everyday lives and consumption patterns create environmental footprints that stretch across borders. They are often far removed from nature’s cycles, tending to view the environment as something to manage or control, not as a relationship to honor. This detachment has given rise to a model of development based on continuous growth, even if it strains ecological resources. In fact, it is this very mindset that has driven deforestation, pollution, and climate change—issues that disrupt not only the global biosphere but also the traditional lifestyles of ecosystem people who depend on a stable environment. In a bid to urbanise, India has thrusted its ecosphere people into the clutches of the biosphere people, who are changing the way they look at their own land. Each person coming back from Mumbai builds a concrete house, while collapsing the old one, this is the one that was built after thousands of years of research and development. The ones coming back after staying in the vicinity of these biosphere people, push for larger boundary walls, more enclosed spaces and privacy.
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This difference in worldview is not just ecological; it is profoundly ideological. For communities like those in the Western Ghats/Konkan, development does not imply the conquest of nature. Rather, it is about harmonious growth alongside nature. Their approach honors the slow and steady cycles of the land, recognizing that all prosperity is ultimately derived from a balanced, healthy environment. For biosphere people, however, development is often marked by rapid industrial expansion and economic growth, sometimes with little regard for long-term consequences.
These rapid expansion projects, which are often exploitative, often leave communities disenfranchised, eroding their traditional ways of life, cultural practices, and autonomy over their land. As they are forced to relocate, they face challenges integrating into urban or semi-urban areas where they lack access to adequate education, healthcare, and employment opportunities. Look at Kaatkari and Dhangar communities who were forced to move out of the Sahyadris, close to Mumbai. Most of them are now addicts, because such displacement disrupts tribal social structures and weakens traditional knowledge systems that have protected and conserved these lands for generations. Furthermore, forced urbanization strains mental and physical health as tribal people navigate unfamiliar economic systems and environments. They are often preyed upon by the vultures of our system, viz. government officials, contractors and politicians.
Dasmann’s work encourages us to consider these ways of life and reimagine how we might live in closer harmony with the ecosphere. Drawing upon indigenous knowledge—be it from tribal communities in India or elsewhere—offers valuable lessons in sustainability, resilience, and respect. A shift towards practices like eco-tourism, community-led conservation, and the preservation of traditional wisdom could bridge the gap between biosphere and ecosystem people, allowing for a balance between progress and preservation. It is time now, we need to question the ethics of this global divide and to consider alternative development models that prioritize ecological stewardship, cultural respect, and genuine partnership with ecosphere communities. In a world facing climate change and biodiversity loss, fostering a harmonious relationship with the ecosphere may be essential not only for the survival of indigenous communities but also for the resilience of humanity as a whole.
In an age where rapid industrialization and modern development threaten the existence of ancient cultures and untouched ecosystems alike, Dasmann’s ideas are a reminder of what we stand to lose if we ignore this divide. The tribal communities of India stand as living examples of a way of life that honors and protects the Earth. By learning from their wisdom, biosphere people can rekindle their relationship with the land, developing lifestyles that respect the web of life and ensure that Earth’s fragile beauty can be shared by future generations.
The contrast between the biosphere and the ecosphere reflects not only scientific ideas but a choice in how we relate to our shared home. Dasmann’s perspective shows that we are at a crossroads. We must ask ourselves: will we continue on a path that distances us from nature, or will we take steps to rediscover a connection with the land, creating a future that respects and sustains all forms of life? For the sake of the generations to come, it is time to embrace the ecosphere and its philosophy of unity, realizing that true growth comes not from what we take from the land but from how we learn to live with it.
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The idea of this walk is to highlight the issues, spread an ecological conscience within the people, listen to them and bring them together to see if we can bring about a change that can move towards a future that aids people rather than pushes them away from their homeland.
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