Senin, 20 Oktober 2008

Teknologi Mikrobiologi untuk Merhabilitasi Lahan Bekas Tambang

Jenis penegelolaan tambang yang banyak terdapat di Kalimantan Selatan rata-rata dilakukan dengan tehnik penambangan terbuka (open pit). Pengelolaan tambang seperti ini tahapan awalnya adalah membuka lahan (land clearing), lalu mengupas tanah pucuk (stripping top soil) dan mengupas dan menimbun tanah penutup (over burden stripping) hingga kemudian mulai membersihkan dan menambang batu bara.

Pengelolaan lahan tambang seperti ini selain harus mengganggu lahan juga dapat menimbulkan erosi tanah, polusi debu, suara dan air serta hilangnya keanekaragaman hayati. Salah satu dampak yang nampak jelas dari tambang terbuka adalah berkurangnya bahkan hilangnya lapisan top soil yang banyak mengandung unsur hara sehingga tanah tidak lagi subur dan tidak dapat ditanami.

Namun, dalam perkembangannya sebuah cara untuk mereklamasi lahan tersebut telah ditemukan yaitu dengan teknik inokulasi mikoriza ke dalam sistem pengakaran tumbuhan. Mikoriza atau Mycorrhiza adalah asosiasi antara jamur (mykes=miko=jamur), dengan akar (rhiza=riza=akar) akar pohon tinggi. Istilah ini pertama kali ditemukan oleh A.B. Frank pada tahun 1885.

Aplikasi teknologi ini pada dasarnya adalah menanam tumbuhan yang dapat tumbuh cepat yang telah "disuntikkan" mikoriza. Penggunaan mikoriza sendiri dimaksudkan untuk meningkatkan kesuburan tanah yang sebelumnya telah berkurang atau hilang akibat penggalian. Teknologi ini telah diujicobakan di lahan bekas tambang PT Adaro Indonesia di Kabupaten Tabalong Kalimantan Selatan. Pada tambang tersebut mikoriza disuntikkan dengan 2 jenis tumbuhan yaitu eucalyptus yang bersimbiosis dengan mikoriza jenis ectomycorrhiza atau arbuscular mycorrhiza dan sengon yang bersimbiosis dengan mikoriza jenis arbuscular mycorrhiza atau rhizobium.

Selain menggunakan mikoriza, menurut Irnayuli Sitepu seorang ahli bakteri menyatakan bahwa untuk merintis vegetasi lahan tandus bekas tambang dapat pula menggunakan teknologi pemanfaatan bakteri, misalnya dengan jenis bakteri thiobacillus desulfurikans yang dapat membantu menurunkan kandungan sulfur sehingga tidak terakumulasi.


Source : http://ads2.kompas.com/layer/adaro/index.php/news/read/186/Teknologi%20Mikrobiologi%20untuk%20Merhabilitasi%20Lahan%20Bekas%20Tambang



Senin, 13 Oktober 2008

Islam and Democracy

By John L. Esposito and John O. Voll

The relationship between Islam and democracy in the contemporary world is complex. The Muslim world is not ideologically monolithic. It presents a broad spectrum of perspectives ranging from the extremes of those who deny a connection between Islam and democracy to those who argue that Islam requires a democratic system. In between the extremes, in a number of countries where Muslims are a majority, many Muslims believe that Islam is a support for democracy even though their particular political system is not explicitly defined as Islamic.

Throughout the Muslim world in the twentieth century, many groups that identify themselves explicitly as Islamic attempted to participate directly in the democratic processes as regimes were overthrown in Eastern Europe, Africa, and elsewhere. In Iran such groups controlled and defined the system as a whole; in other areas, the explicitly Islamic groups were participating in systems that were more secular in structure. The participation of self-identified Islamically oriented groups in elections, and in democratic processes in general, aroused considerable controversy. People who believe that secular approaches and a separation of religion and politics are an essential part of democracy argue that Islamist groups only advocate democracy as a tactic to gain political power. They say Islamist groups support “one man, one vote, one time.” In Algeria and Turkey, following electoral successes by parties thought to be religiously threatening to the existing political regimes, the Islamic political parties were restricted legally or suppressed.

The relationship between Islam and democracy is strongly debated among the people who identify with the Islamic resurgence in the late twentieth century and the beginning of the twenty-first. Some of these Islamists believe that “democracy” is a foreign concept that has been imposed by Westernizers and secular reformers upon Muslim societies. They often argue that the concept of popular sovereignty denies the fundamental Islamic affirmation of the sovereignty of God and is, therefore, a form of idolatry. People holding these views are less likely to be the ones participating in elections. Many limit themselves to participating in intellectual debates in the media, and others hold themselves aloof from the political dynamics of their societies, hoping that their own isolated community will in some way be an inspiration to the broader Muslim community. Many prominent Islamic intellectuals and groups, however, argue that Islam and democracy are compatible. Some extend the argument to affirm that under the conditions of the contemporary world, democracy can be considered a requirement of Islam.In these discussions, Muslim scholars bring historically important concepts from within the Islamic tradition together with the basic concepts of democracy as understood in the modern world.

The process in the Muslim world is similar to that which has taken place within other major religious traditions. All of the great world faith traditions represent major bodies of ideas, visions, and concepts fundamental to understanding human life and destiny.

Many of these significant concepts have been used in different ways in different periods of history. The Christian tradition, for example, in premodern times provided a conceptual foundation for divine right monarchy; in contemporary times, it fosters the concept that Christianity and democracy are truly compatible. In all traditions, there are intellectual and ideological resources that can provide the justification for absolute monarchy or for democracy. The controversies arise regarding how basic concepts are to be understood and implemented.
A relatively neutral starting point for Muslims is presented in a 1992 interview in the London Observer with the Tunisian Islamist leader and political exile, Rashid Ghanoushi: “If by democracy is meant the liberal model of government prevailing in the West, a system under which the people freely choose their representatives and leaders, in which there is an alternation of power, as well as all freedoms and human rights for the public, then Muslims will find nothing in their religion to oppose democracy, and it is not in their interests to do so.” Many Muslims, including Ghanoushi himself, go beyond this and view democracy as an appropriate way to fulfill certain obligations of the faith in the contemporary world.

The Islamic tradition contains a number of key concepts that are presented by Muslims as the key to “Islamic democracy.” Most would agree that it is important for Muslims not simply to copy what non-Muslims have done in creating democratic systems, emphasizing that there are different forms that legitimate democracy can take. Iran’s President Mohammad Khatami, in a television interview in June before that country’s presidential elections, noted that “the existing democracies do not necessarily follow one formula or aspect. It is possible that a democracy may lead to a liberal system. It is possible that democracy may lead to a socialist system. Or it may be a democracy with the inclusion of religious norms in the government. We have accepted the third option.” Khatami presents a view common among the advocates of Islamic democracy that “today world democracies are suffering from a major vacuum, which is the vacuum of spirituality,” and that Islam can provide the framework for combining democracy with spirituality and religious government.

The synthesis of spirituality and government builds on a fundamental affirmation at the heart of Islam: the proclamation that “There is no divinity but The God” and the affirmation of the “oneness” of God. This concept, called tawhid, provides the foundation for the idea that one cannot separate different aspects of life into separate compartments. Ali Shariati, who made important contributions to the ideological development of the Islamic revolution in Iran, wrote in On the Sociology of Islam, that tawhid “in the sense of oneness of God is of course accepted by all monotheists. But tauhid as a world view . . . means regarding the whole universe as a unity, instead of dividing it into this world and the here-after . . . spirit and body.” In this worldview, the separation of religion from politics creates a spiritual vacuum in the public arena and opens the way for political systems that have no sense of moral values. From such a perspective, a secular state opens the way for the abuse of power. The experiences of Muslim societies with military regimes that are secularist in ideological origin, such as the Baath Arab Socialist regime of Saddam Hussein in Iraq, reinforce this mistrust of separating religious values from politics.

Advocates of Islamic democracy argue that the Oneness of God requires some form of democratic system; conservatives contend that the idea of the sovereignty of the people contradicts the sovereignty of God; often the alternative then becomes some form of a monarchical system. The response to this is an affirmation of tawhid, as expressed by a Sudanese intellectual, Abdelwahab El-Affendi, in the October 2000 edition of Islam 21: “No Muslim questions the sovereignty of God or the rule of Shari’ah [the Islamic legal path]. However, most Muslims do (and did) have misgivings about any claims by one person that he is sovereign. The sovereignty of one man contradicts the sovereignty of God, for all men are equal in front of God. . . . Blind obedience to one-man rule is contrary to Islam.” In this way, it is argued that the doctrine of tawhid virtually requires a democratic system because humans are all created equal and any system that denies that equality is not Islamic.

There are a number of specific concepts that Muslims cite when they explain the relationship between Islam and democracy. In the Qur’an, the righteous are described as those people who, among other things, manage their affairs through “mutual consultation” or shura (42:38 Qur’an). This is expanded through traditions of the Prophet and the sayings and actions of the early leaders of the Muslim community to mean that it is obligatory for Muslims in managing their political affairs to engage in mutual consultation. Contemporary Muslim thinkers ranging from relatively conservative Islamists to more liberal modernists to Shi’ite activists emphasize the importance of consultation. There would be little disagreement with the view of Ayatollah Baqir al-Sadr, the Iraqi Shi’ite leader who was executed by Saddam Hussein in 1980, who said in Islamic Political System, that the people “have a general right to dispose of their affairs on the basis of the principle of consultation.” What this meant for the constitutional system of the Islamic Republic of Iran, which was influenced by al-Sadr’s thought, was affirmed by President Khatami in last June’s interview: the “people play a fundamental role in bringing a government to power, in supervising the government and possibly the replacement of the government without any tension and problems.”

Another basic concept in the development of Islamic democracy is “caliph.” In contemporary discussions, traditional political usage of the term caliph has been redefined. Historically the term caliph was used as the title of the monarchs who ruled the medieval Muslim empire. When medieval Muslim political philosophers spoke of the institutions of caliphal rule, the caliphate, they were were analyzing the political institution of the successors to the Prophet Muhammad as the leader of the Muslim community. However, this concept of the caliphate was something that developed after the death of the Prophet.

In the Qur’an, the Arabic words for caliph (khalifah) and caliphate (khilafah) have a different meaning. These terms in the Qur’an have the more general meaning of steward and stewardship or trustee and trusteeship. In this way, Adam, as the first human, is identified as God’s caliph or steward on earth (2:30). Muhammad is instructed to remind humans that God made them the caliphs (stewards or trustees) of the earth (6:165). In this way, in the Qur’an, the term caliphate refers to the broad responsibilities of humans to be the stewards of God’s creation.
By the late twentieth century, long after the last vestiges of the political caliphate had been abolished by the reforms of Ataturk in Turkey in 1924, Muslim intellectuals began to see the importance of the concept of all humans as “caliphs” or God’s stewards. As the intellectual dimensions of the late twentieth-century Islamic resurgence became more clearly defined, Ismail al-Faruqi, a scholar of Palestinian origins, outlined an ambitious project in a small book, Islamization of Knowledge. The concept of the caliphate involved responsibilities for all humans, in all dimensions of life, but especially the political: “Rightly, Muslims understand khilafah as directly political. . . . Islam requires that every Muslim be politicized (i.e., awakened, organized, and mobilized).”

The implications of this reassertion of a more explicitly Qur’anic meaning of human stewardship for Islamic democracy were spelled out by the South Asian Islamist leader, Abu al-Ala Mawdudi in The Islamic Way of Life: “The authority of the caliphate is bestowed on the entire group of people, the community as a whole. . . . Such a society carries the responsibility of the caliphate as a whole and each one of its individual[s] shares the Divine Caliphate. This is the point where democracy begins in Islam. Every person in an Islamic society enjoys the rights and powers of the caliphate of God and in this respect all individuals are equal.”

In theory and concept, Islamic democracy is, at the beginning of the twenty-first century, quite well developed and persuasive. In actual practice the results have been less encouraging. Authoritarian rulers such as Ja’far Numayri in Sudan and Zia al-Haqq in Pakistan initiated formal programs of Islamization of the law and political system in the 1980s with results that were not encouraging for democracy. A military coup brought a combination of military and civilian Islamists to rule in Sudan in 1989 and despite the proclaimed goal of creating an Islamic democracy, the regime’s human rights record in terms of treatment of non-Muslim minorities and Muslim opposition groups is deplorable.

International human rights groups have also been critical of the treatment of non-Muslim minorities in Iran, where the Shah was overthrown in 1979. During its first decade, the Islamic Republic set narrow limitations on political participation. However, the end of the nineties saw the unprecedented presidential election victory of Mohammad Khatami, who had not been favored by the conservative religious establishment. He was reelected by an overwhelming majority again in 2001. Although there are continuing grounds for criticizing Iran in terms of its repression of opposition and minorities, increasing numbers of women and youth are voting in elections. Instead of “one man, one vote, one time,” the “one man” is being joined by “one woman” as a voting force.

Beyond the formally proclaimed Islamic political systems, there has also been an increasing role for democracy with an Islamic tone. In many countries, Muslims who are not activist Islamists have participated in electoral processes and brought a growing sense of the need for morality and Islamic awareness in the political arena. In an era when politics in many countries is becoming “desecularized,” leaders of Islamic organizations play important roles in electoral political systems that are not explicitly identified as Islamic. When the military regime of Suharto in Indonesia was brought to an end, the person who became president in 1999 as a result of the first open elections was Abd al-Rahman Wahid, the leader of Nahdat ul-Ulama, perhaps the largest Islamic organization in the world. He did not campaign on a platform of Islamizing the political system, even though he participated in the democratic system as a clearly identifiable Islamic leader. When he was removed as president this year, it was by a process of orderly replacement, and neither his followers nor his opponents engaged in religious warfare.
Similarly, Islamically oriented political parties have operated successfully in the secular electoral politics of Turkey, with the leader of one such party, Necmettin Erbakan, serving as prime minister briefly in 1996-1997. Although in succession, the Islamically oriented Turkish parties have been suppressed and many of their leaders jailed, the response of the people in the parties has simply been to form new parties and try again within the political system rather than withdrawing into a violent underground opposition.

The Turkish experience reflects the fact that many Muslims, whether living in formally secular or formally Islamic states, see democracy as their main hope and vehicle of effective political participation. One important dimension of this participation is that despite conservative Muslim opposition to the idea of rule by a woman, the three largest Muslim states in the world -- Indonesia, Bangladesh, and Pakistan -- have had or now have elected women as their heads of government. None of these women was explicitly Islamist and one was directly opposed by an Islamist party.

In this complex context, it is clear that Islam is not inherently incompatible with democracy. “Political Islam” is sometimes a program for religious democracy and not primarily an agenda for holy war or terrorism.

Islam and Democracy (Oxford University Press, 1966) has been translated into a number of languages, including Arabic, Turkish, Japanese, and Indonesian. John O. Voll received $126,058 from NEH to conduct a Summer Institute for College Teachers on modern Islam and John L. Esposito received $126,058 to research the works of modern Muslim scholar-activists.

Source : http://www.neh.gov/news/humanities/2001-11/islam.html

Iman adalah Obat Jiwa dan Fisik

Dr. Mohamad Daudah
Commission Scientific Signs on Qura’an & SunnahRabithah Alam Islami (nooran.org)Diterjemnahkan & diringkas oleh: Fathuddin
Sebelum revolusi sains dan teknologi dan munculnya berbagai peralatan canggih, manusia belum dapat memahami secara pasti mekanisme dan fungsi akal yang membedakan manusia dengan hewan dan pembatasan tempatnya pada otak. Perlahan-lahan tempat-temapt yang terkait dengan indera, bicara dan gerak ditemukan. Penemuan mutakhir yang amat mengagumkan ialah diketahuninya sentra di otak yang aktif disebabkan keimanan dan ibadah yang berfungsi untuk menyeimbangkan peran kejiwaan dan fisik. Hal tersebut menetapakan prinsip penciptaan bahwa iman adalah fitrah yang tertanam dalam jiwa manusia. Jiwa yang khusyuk akan mempengaruhi kesehatan jiwa dan fisik.

Peneltian-penelitian ilmiah akhir-akhir ini telah mengagetkan kita bahwa iman kepada Allah dan beribadah kepada-Nya merupakan dorongan fitrah yang memiliki mekanisme dan berpusat di otak manusia. Bila seseorang tidak piawai dalam mengoperasikannya maka ia telah dengan sengaja untuk tidak berbeda dengan hewan yang mengakibatkan kehilangan keseimbangan jiwa dan fisik. Yang amat mengagumkan lagi ialah bahwa pengoperasian mekanisme tersebut sesuai dengan arahan-arahan agama yang mencerminkan gambaran yang amat sempurna, konprehensif dan bersih, sebagaimana yang tertuang dalam Al-Qur’an Al-Karim sebagai manhajul hayah (konsep hidup). Bukan hanya itu, akhir-kahir ini, dalam Al-Qur’an juga ditemukan berbagai fakta ilmiyah lainnya yang sangat menambah kekuatan ikan kita.
Para ahli jiwa amat concern meneliti kaitan antara fisik dan psikis manusia dan pengaruh masing-masing di antara kediuanya. Akhirnya diketahuilah bahwa penyakit fisik memungkinkan terjadinya tekanan jiwa atau kemungkina berakar dari masalah kejiwaan (psikis). Lalu lahir sebuah cabang ilmu jiwa dengan nama Psychosomatic.

Dr. Badar Al-Anshori menjelaskan sebagian peneliti memastikan bahwa pessimism (pesimis) menambah kemungkinan besarnya manusia ditimpa penyakit fisik seperti kangker sebagaimana pesimis juga erat kaitannya dengan berbagai goncangan jiwa seperti stress, putus asa dan depresi.

Berbagai penelitian yang dilakukan terhadap penderita penyakit kangker menjelaskan adanya hubungan positif antara pesimis dan kecepatan penyebaran penyakit kangker tersebut. Perasaan putus asa juga menyebabkan cepatnya penyebaran penyakit kangker. Sebaliknya, iman dan ridha terhadap keputusan Allah menyebakan terjadinya self teratment (pengobatan mandiri) dalam sebagian kasus kesembuhan kangker.

Sebagai berita gembiranya ialah ditemukannya sebuah pusat di otank yang aktif melakukan renungan (meditation) yang disertai ibadah dan mengembalikan fungsi fisik dasar kepada kondisi istirahat (state rest) yang mendukung fitrah keimanan dan pengaruh fisiknya.
Gambar sebuah aktivitas pada otak sebelum (sebelah kiri pembaca) dan sesudah (sebelah kanan pembaca) berfikir, khusyuk dan merenung, terdapat sebuah lubang/pusat pada baseline (sebelah kanan) yang akktif dengan berfikir, khuyuk dan merenung, dibandingkan dengan kondisi biasa (sebelah kiri)

Kesimpulan penelitian ilmiah yang diterbitkan pertama kali pada tahun 2001 dari hasil penggunaan teknologi baru scanning terhadap otak yang dilakukan oleh sebuah team ilmiah yang dipimpin DR. Andrew Newberg, professor Radiology pada fakultas kedokteran Universitas Philadelphia, USA ialah : Kepercayaan kepada Allah adalah desain dasar (design in built) yang sudah ada dalam otak. Sebab itu, tidak mungkin seseorang dapat terlepas darinya kecuali dengan pura-pura buta terhadap fitrah yang lurus yang menjadikan manusia terdorong untuk beragama sepanjang sejarah.

Pengingkaram terhadap kecenderungan keimanan tersebut berarti mengabaikan kekuatan/kemampuan yang dahsyat yang berkembang sehingga memungkinkan seseorang mengenal kekuasaan Allah dengan berfikir dan meneliti ciptaan-Nya. Menurut Prof. Andrew Newberg, bahwa manusia dapat dikatakan diarahkan oleh satu kekuatan terhadap agama (religion for wired-hard). Sebabliknya, penelitian ilmiah sama sekali tidak mungkin menceritakan kepada kita secara langsung akan Dzat Allah… Akan tetapi ia dapat menceritakan kepada kita bagaimana Dia (Allah) mencipatakan manusia agar mereka mengenal-Nya dan beribadah kepada-Nya.

Penelitian Ilmiah juga dapat menceritakan kepada kita bahwa beribadah kepada Allah adalah tugas, sedangkan beriman kepada-Nya adalah tuntutan alamiiah sama halnya dengan makan dan minum. Otak manusia bukan hanya sebuah alat sebagai chip yang bertugas untuk beriman kepada Allah. Akan tetapi ia juga disiapkan untuk melaksanakan tugas ibadah untuk menjaga keselamatan jiwa dan fisik (physicist and physic) dengan arahan-arahan praktek aktif melalui sistematika saraf dan hormone yang saling terikat.

Dengan demikian, keyakinan kita akan keberadaan dan kekuasaaan Allah semakin bertambah. Jika tidak, untuk apa gunanya kekuatan/kemampuan dahsyat yang diberikan kepada manusia yang membedakan antara mereka dengan semua makhluk hidup di muka bumi? Sebab itu, iman kepada Allah dalam penelitian-penelitian ilmiah moderen bukanlah seperti filsafat dan khayalan masyarakat sebagaimana yang didengung-dengunkan oleh kalangan atheist (kaum darwinis evolutionist dan komunis) yang tidakaada sandaran ilmiahnya pada awal abad 20. Dugaan mereka telah nyata kegagalannya di mana mereka menduga bahwa manusialah yang menciptakan agama merke sendiri, khususnya setelah ditemukannya fakta ilmiah di atas bwa manusia telah Allah ciptakan beragama secara alami dan memberi mereka kekuatan/ kemampuan untuk mengenal dan beribadah kepada-Nya.

Sebagaimana seseorang akan bersih jiak ia rutin berudhuk (bersuci dari hadas kecil), kendatipun ia bukan muslim. Demikian pula ia akan meraih kebaikan jika ia praktekkan prilaku-prilaku ibadah seperti berfikir, khusyuk dan merenung, karena ia mengoperasikan pusat-puast yang mirip dengan pusat-pusat keimanan dalam otak yang bekerja untuk rileksasi dan terlepas dari perasaan-perasaan negative seperti ketakutan, kegelisahan, dan stress. Saat itulah seseorang berpindah dari kondisi keterasingan dan kesendirian kepada kondisi rileks dan tenang, kendatipun ia tidak mendapatkan jatah akhirat (karena tidak beriman kepada Allah).
Telah diterbitkan beberapa studi ilmiah yang menjelaskan bagaiman iman kepada Allah merupakan fitrah yang tertanam dalam diri manusia dan mengopersikan mekanismenya dengan ibadah adalah jalan menuju sehat dan bahagia. Di antaranya buku : Iman Kepada Allah Tertanam Dengan Kuat dalam Diri Kita, karya Dean H. Hamer, 2005, dan buku : Iman dan Kesehatan, karya Jeff Levin Ph.D, dan buku : Iman, Kesehatan dan Kesuksesan, karya Andrew Perriman.

Demiakianlah bahwa tenggelam dalam ibadah membuka cakrawala perasaan ketinggian dan memberikan bantuan untuk terlepas dari berbagai kepediahan dan tekanan jiwa serta kesembuhan dari berbagai kegoncangan seperti kegelisahan, stress, depresi dengan berbagai efek fisik lainnya.

Pelaksanaan ibada secara teratur akan memperbaharui kemampuan untuk pindah ke alam yang jiwa tenang di dalamnya dan terhindar dari tekanan-tekanan. Dalam kondisi seperti itu, seseorang akan tidak lagi concern terhadap alam luar (lahiriah yang menekan di sekitarnya) kendati bertambah. Barang kali dalam tingkat tertentu, kekuatannya akan bertambah untuk menanggung beban kepedihan anggota fisik, seperti yang dikatakan DR. Lawrence Mickeny, direktur Lemabaga Amerika Untuk Pengobatan Kegoncangan Otak, bahwa melaksanakan perenungan yang mendalam sampai khusyuk dapat menolong mengalahkan rasa kepedihan jiwa dan perasaan down, dan mampu mengembalikan keseimbangan dalam mendistribusikan aktivitas pada pusat-pusat otak serta dapat mengosongkan wadah perasaan celaka (bahaya) da kehilangan harapan kendati bagi mereka yang tidak beriman kepada Tuhan sekalipun.
Apa yang menjadi concern kita sebagai Muslim ialah bahwa Syariat Islam yang suci ini telah mendahului penemuan-penemuan tersebut lebih dari 14 abad dalam hal memotivasi berzikir kepada Allah, menegakkan shalat. Islam juga telah menyanjung peran iman dan khuysuk dalam merileksasi jiwa. Allah berfirman : Orang-orang yang beriman (kepada Allah) dan hati mereka tenang dengan dzikrullah (mengingat Allah). Ingatlah! Denan mengingat Allah itu hati akan tenang. Orang-orang yang beriman dan beramal shaleh, keberuntunganlah bagi mereka dan bagi mereka sebaik-sebaik tempat kembali (Syurga)”. (Q.S. Arra’du / 13 : 28 – 29)

Akhirnya, kita berucap : Maha Suci Engkau Yaa Allah yang telah memilih kami menjadi Muslim/ Muslimah, Mukmin/Mukminah.

Yaa Allah! Kuatkanlah iman kami. Tambahlah ilmu dan ketaatan kami. Matikanlah kami dalam Husnul Khatimah.. Amin....

(1) الشخصية المستهدفة للإصابة بالسرطان (د. بدر محمد الأنصاري قسم علم النفس كلية العلوم الاجتماعية جامعة الكويت 1996م). (2) عدد من المقالات منشورة بالإنجليزية.(3) مسند أحمد ج5 ص364 و371.(4) البداية والنهاية ج9 ص108.(5) (مفاتيح تدبر القرآن والنجاح في الحياة) د. خالد بن عبد الكريم اللاحم أستاذ القرآن وعلومه المساعد بجامعة الإمام محمد بن سعود الإسلامية, فهرسة مكتبة الملك فهد الوطنية بالرياض، 1425هـ.(6) د. وائل أبو هندي جواب منشور في موقع إسلام أونلاين محدث الأحد 24 ديسمبر 2006.(7) (اثر القرآن في الأمن النفسي) بتصرف قليل من مقال منشور للباحثة في العلوم الإسلامية الأستاذة ناهد عبدالعال الخراشي.(8) (الصلاة وأثرها على النفس والوجدان) د. إبراهيم بن حمد النقيثان مقال منشور يوم 8/10/1427هـ.(9) (العلاج النفسي الذاتي بالقرآن) د. رامز طه مقال منشور بموقعه (أساليب العلاج النفسي الحديثة وتطبيقاتها).

Source :http://www.eramuslim.com/syariah/quran-sunnah/iman-adalah-obat-jiwa-dan-fisik.htm

Temuan Ilmiah Modern: Syukur Menambah Nikmat !


Ilmuwan meneliti peran sikap bersyukur atau berterima kasih. Bersyukur, selain menyehatkan jiwa-raga, juga mendorong terjalin dan terbinanya persahabatan antar manusia

Hidayatullah.com--Sikap berterima kasih atau bersyukur mendorong terjalin dan terbinanya persahabatan antar manusia. Inilah kesimpulan S.B. Alqoe dkk. asal University of Virginia, Amerika Serikat (AS). Hasil penelitiannya dimuat di jurnal ilmiah Emotion, edisi Juni 2008 dengan judul “Beyond reciprocity: gratitude and relationships in everyday life” (Lebih dari sekedar hubungan timbal balik: sikap bersyukur dan persahabatan dalam hidup keseharian).

Dalam karya ilmiah itu para ilmuwan meneliti peran sikap bersyukur atau berterima kasih yang muncul secara alamiah dalam perkumpulan mahasiswa di perguruan tinggi selama acara “pekan pemberian hadiah” dari anggota lama kepada anggota baru. Para anggota baru mencatat tanggapan atas manfaat yang mereka dapatkan selama pekan tersebut.

Di akhir pekan itu, dan satu bulan kemudian, anggota lama dan anggota baru menilai keadaan persahabatan dan hubungan di antara mereka. Kesimpulannya, rasa terima kasih atas pemberian hadiah berpeluang memicu terbentuknya dan terpeliharanya persahabatan di antara mereka.

Aneka manfaat syukur
Selain jalinan persahabatan yang baik, sikap bersyukur kini terbukti secara ilmiah memicu pula aneka manfaat lain. Di antaranya manfaat kesehatan jasmani, ruhani dan kehidupan bermasyarakat yang lebih baik. Tidak heran jika “gratitude research” atau “penelitian tentang sikap bersyukur” menjadi salah satu bidang yang banyak diteliti ilmuwan abad ke-21 ini.
Profesor psikologi asal University of California, Davis, AS, Robert Emmons, sekaligus pakar terkemuka di bidang penelitian “sikap bersyukur”, telah memperlihatkan bahwa dengan setiap hari mencatat rasa syukur atas kebaikan yang diterima, orang menjadi lebih teratur berolah raga, lebih sedikit mengeluhkan gejala penyakit, dan merasa secara keseluruhan hidupnya lebih baik.

Dibandingkan dengan mereka yang suka berkeluh kesah setiap hari, orang yang mencatat daftar alasan yang membuat mereka berterima kasih juga merasa bersikap lebih menyayangi, memaafkan, gembira, bersemangat dan berpengharapan baik mengenai masa depan mereka. Di samping itu, keluarga dan rekan mereka melaporkan bahwa kalangan yang bersyukur tersebut tampak lebih bahagia dan lebih menyenangkan ketika bergaul.

Tak tersentuh sebelumnya
Dulu, sikap bersyukur atau berterima kasih sama sekali tidak terjamah dalam kajian ilmuwan psikologi tatkala profesor Emmons mulai mengkajinya di tahun 1998. Penelitian pertama prof Emmons melibatkan para mahasiswa kuliah psikologi kesehatan di universitasnya.
Saat itu sang profesor mewajibkan sebagian dari para mahasiswa tersebut untuk menuliskan lima hal yang menjadikan mereka bersyukur setiap hari. Sedangkan mahasiswa selebihnya diminta mencatat lima hal yang menjadikan mereka berkeluh kesah. Tiga pekan kemudian, mahasiswa yang bersyukur memberitahukan adanya peningkatan dalam hal kesehatan jiwa-raga dan semakin membaiknya hubungan kemasyarakatan dibandingkan rekan mereka yang suka menggerutu.

Di tahun-tahun berikutnya, profesor Emmons melakukan aneka penelitian yang melibatkan beragam kondisi manusia, termasuk pasien penerima organ cangkok, orang dewasa yang menderita penyakit otot-saraf dan murid kelas lima SD yang sehat. Di semua kelompok manusia ini, hasilnya sama: orang yang memiliki catatan harian tentang ungkapan rasa syukurnya mengalami perbaikan kualitas hidupnya.

Dampak latihan bersyukur
Melalui latihan, perasaan bersyukur dapat dibiasakan dalam diri seseorang. Pelatihan sengaja untuk menanamkan rasa syukur ini ternyata membawa dampak positif dalam beragam sisi kehidupan.

Dalam penelitian menggunakan metoda membandingkan, ditemukan bahwa mereka yang menuliskan rasa syukurnya setiap pekan mendapatkan manfaat jasmani-ruhani yang lebih baik dibandingkan mereka yang terbiasa mencatat peristiwa menjengkelkan dan kejadian yang biasa-biasa saja. Di antara manfaat ini adalah olah raga yang lebih teratur, lebih sedikit mengeluhkan gejala penyakit badan, merasa hidupnya secara keseluruhan lebih baik, dan berpengharapan lebih baik di minggu mendatang.

Manfaat lain sikap berterima kasih tampak pada keberhasilan dalam mewujudkan cita-cita. Dibandingkan dengan orang-orang yang bersikap sebaliknya, mereka yang senantiasa memiliki daftar ungkapan rasa syukur lebih cenderung mengalami kemajuan dalam pencapaian cita-cita mereka. Cita-cita ini dapat berupa prestasi akademis, hubungan antar-sesama dan kondisi kesehatan.

Penelitian lain dilakukan dengan melatih pembiasaan sikap bersyukur setiap hari pada diri sendiri. Kondisi positif seperti: waspada, bersemangat, tabah, penuh perhatian, dan daya hidup pada orang muda dewasa meningkat akibat pembiasaan sikap bersyukur. Perbaikan kondisi sebaik ini tidak dijumpai pada orang yang dilatih bersikap menggerutu atau pada orang yang menganggap dirinya lebih sejahtera dibanding orang lain.

Selain itu, mereka yang memiliki rasa syukur setiap hari lebih memiliki jiwa sosial yang lebih baik dibandingkan mereka yang suka berkeluh kesah dan suka menganggap orang lain kurang beruntung. Golongan yang pertama tersebut cenderung menolong seseorang yang memiliki masalah pribadi, atau telah membantu dukungan semangat kepada orang lain.
Pasien pun tak luput dari penelitian seputar sikap bersyukur ini. Dengan melibatkan sejumlah orang dewasa pengidap penyakit otot-saraf, pelatihan membiasakan sikap bersyukur berdampak baik pada pasien tersebut. Di antaranya adalah kualitas dan lama tidur yang lebih baik, lebih optimis dalam menilai kehidupan, lebih eratnya perasaan persahabatan dengan orang lain, serta suasana hati tenteram yang lebih sering dibandingkan dengan mereka yang tidak dilatih bersikap syukur.

Ketika syukur menjadi kebiasaan
Insan yang bersyukur menyatakan diri mereka merasakan tingginya perasaan positif, kepuasan hidup, semangat hidup, dan pengharapan baik di masa depan. Mereka juga mengalami kemurungan dan tekanan batin dengan kadar rendah.
Kalangan yang memiliki kebiasaan kuat dalam bersyukur atau berterima kasih memiliki kemampuan menyelami jiwa orang lain dan mengambil sudut pandang orang lain. Mereka ditengarai lebih dermawan dan lebih ringan tangan oleh orang-orang di jalinan persahabatan mereka.

Terdapat pula kaitan antara kerohanian seseorang dengan sikap bersyukur. Kecenderungan bersyukur lebih banyak dilakukan mereka yang secara teratur menghadiri acara keagamaan dan terlibat dalam kegiatan keagamaan seperti berdoa atau sembahyang dengan membaca bacaan relijius berkali-kali. Kaum yang bersyukur lebih cenderung mengakui keyakinan akan keterkaitan seluruh kehidupan, serta rasa ikatan dan tanggung jawab terhadap orang lain.
Pribadi-pribadi yang bersyukur dilaporkan memiliki sifat materialistis yang rendah. Mereka tidak begitu menaruh perhatian penting pada hal-hal yang bersifat materi. Mereka cenderung tidak menilai keberhasilan atau keberuntungan diri mereka sendiri dan orang lain dari jumlah harta benda yang mereka kumpulkan.

Dibandingkan dengan kaum yang kurang berterima kasih, kalangan yang bersyukur cenderung bukan berwatak pendengki terhadap kaum kaya, dan bersikap mudah memberikan apa yang mereka punya kepada orang lain.

Nikmat bertambah
Profesor Emmons menuangkan hasil-hasil temuan ilmiahnya itu dalam buku terkenalnya “Thanks! How the New Science of Gratitude Can Make You Happier” (Terima kasih! Bagaimana Ilmu Baru tentang Bersyukur Dapat Menjadikan Anda Lebih Bahagia) yang terbit tahun lalu. Buku ini memaparkan pula 10 kiat untuk menanamkan rasa syukur sepanjang tahun demi mendapatkan nikmat karunia yang bermanfaat dalam kehidupan.

Temuan ilmiah tentang syukur ini mengukuhkan risalah ilahiah bahwa syukur adalah akhlak mulia yang mesti ada dalam diri manusia. Sebab, syukur memicu bertambah nikmat hidup seseorang:
Dan (ingatlah) ketika Tuhanmu memaklumkan: “Sesungguhnya jika kamu bersyukur, niscaya Aku akan menambah (nikmat) kepadamu, tetapi jika kamu mengingkari (nikmat-Ku), maka pasti azab-Ku sangat berat. (Al Quran, Ibrahim, 14:7).

Penelitian: Larangan Merokok di Skotlandia Turunkan Serangan Jantung

Larangan merokok di Skotlandia tahun 2006 telah menurunkan serangan jantung hingga 17 persen dalam setahun. Demikian laporan peneliti baru-baru ini

Hidayatullah.com--Larangan merokok di tempat umum bagi penduduk Skotlandia pada 2006 menurunkan serangan jantung hingga 17 persen dalam setahun, dan keuntungan terbesar dirasakan oleh penduduk bukan–perokok, seperti laporan para peneliti baru-baru ini.

Studi tersebut merupakan penilaian riil yang berskala luas pertama tentang bagaimana larangan asap rokok pasif memberikan keuntungan bagi para perokok dan bukan perokok. Sedang penelitian sebelumnya hanya menyoroti dampak larangan merokok di kota-kota tertentu secara individu, atau dengan batasan tertentu.

“Total penurunan sebesar 67% melibatkan mereka yang bukan perokok,” tulis Dr. Jill Pell dari University of Glasgow dan rekannya dalam New England Journal of Medicine.

Diakui oleh sembilan rumah sakit di Skotlandia bahwa terjadi penurunan jumlah orang yang terkena serangan jantung sebesar 14% diantara para perokok, 19% diantara mantan perokok, dan 21% bagi mereka yang tidak pernah merokok.

Sebaliknya, penurunan di Inggris hanya sebesar 4% selama periode itu, sebelum la-rangan diberlakukan di sana. Secara historis, tingkat serangan jantung di Skotlandia telah menurun 3% per tahun.
“Sejumlah negara mempertimbangkan apakah perlu memberlakukan larangan yang sama, dan jelasnya bila bukti efektivitas dari intervensi semacam itu semakin banyak, maka kemungkinan mereka untuk melakukannya akan semakin besar,” kata Pell.

Diantara 5.919 kasus yang diteliti Pell dan rekan-rekannya, nampaknya kaum perempuan yang mendapat manfaat yang paling besar. Serangan jantung diantara para perokok turun 19% dibandingkan 11% penurunan yang terjadi pada kaum pria. Serangan jantung pada wanita bukan perokok turun 23%, dimana pada pria bukan perokok penurunannya hanya 18%.
Pada awal pemberlakuan larangan itu, sempat timbul kekawatiran bahwa hal tersebut akan meningkatkan jumlah perokok di rumah-rumah tinggal pribadi.

Dengan memakai sejenis bahan kimiawi yang dapat menunjukkan keberadaan asap rokok, para peneliti menemukan bahwa kekhawatiran tersebut tidak berdasar, dan pengungkapan terhadap asap rokok pasif turun hingga 42%.

“Jadi nampaknya larangan tersebut bukan hanya melindungi mereka yang bukan-perokok, namun juga mengubah cara berpikir masyarakat tentang kondisi yang wajar,” kata Pell.
Ketika New York memberlakukan larangan merokok di tempat umum, ditemukan tingkat penurunan sebesar 47%.

Amerika Serikat tidak memiliki larangan merokok nasional. Namun pelarangan tersebut diberlakukan di negara-negara bagian tertentu atau pemerintahan kota-kota praja tertentu, masing-masing secara individu, dilakukan dengan batasan yang seperti itu.

A development-focused approach to the environmental problems of developing countries

By Amulya K. N. Reddy

1. Industrialized countries and global environmental degradation
The developing countries, with three times more population than the industrial countries, have been, and continue to be, far less responsible for "polluting" the global atmosphere with greenhouse gases (GHGs). However, their contribution to the concentration of greenhouse gases in the atmosphere is rising. For example, a general consensus exists that, "during 1988, almost three-quarters of the CO2 from fossil-fuel combustion was released in industrialized countries. But when non-industrial sources are included (e.g., burning of forests and other land-use changes) the contribution of industrialized countries was about 56%.... Analysis of the available data suggests that the historical fossil-fuel related emissions from developing countries represent only about 14% of the global total, as compared to 28% of current fossil-derived CO2 emissions" (Grubb et al., 1992: 310).

Thus, in a world stratified into rich and poor countries, the bulk of the degradation of the global atmosphere has originated primarily from the rich industrialized countries but the contribution from the poor developing countries is increasingly rapidly.

2. Environmental degradation in dual societies
Most developing countries, however, are internally stratified. They consist of dual societies with small élites living in little islands of affluence amidst vast oceans of poverty inhabited by the more populous masses. The élites and the masses differ fundamentally in their consumption patterns and therefore in their impacts on the environment. Environmental degradation is none the less evident at both ends of the income spectrum (Ready, 1986) - the rich pollute owing to the wasteful over-use of resources and the poor degrade the environment by surviving at its expense. Thus, the global phenomenon of non-uniform and skewed contributions to atmospheric degradation is mirrored within developing countries.

Further, attention is now being drawn to the fact that the nature of the environmental degradation caused by the élites and the masses is also different (José Goldemberg, personal communication, May 1993). For example, the rich are responsible for CO2 pollution from automobiles and electricity generation, CFCs from refrigerators, etc. In contrast, the poor are responsible for deforestation in those countries and regions where cooking fuel is obtained by felling trees and where forests are cleared for agriculture to gain access to land in a highly skewed land ownership regime. In addition, the kerosene burnt by the poor for illumination contributes to CO2 emissions.

Thus far, the contribution of the various income strata to national emissions in developing countries has not been scrutinized and unravelled. In fact, these emissions have not even been disaggregated crudely into the contributions of the rich and the poor. The basic problem seems to be that adequate information is lacking on the emissions from various end-use devices such as automobiles, two-wheelers, three-wheelers, buses, trucks, electric lighting, and kerosene lighting.

Nevertheless, an impressionistic conclusion is that the poor in developing countries contribute only marginally to the greenhouse gas emissions from these countries. This has two implications of major significance:
1. an emphasis on basic-needs-oriented development with a direct attack on poverty involves virtually no conflict with global environmental concerns;
2. however alarming and ominous the high population growth rates of the poor in developing countries may be from an economic growth point of view, these growth rates do not threaten the global atmosphere as much as the smaller growth rates of industrialized-country populations and of the rich in developing countries.
3. A developing-country perspective on environmental problems
Most developing countries view the challenge of development to be far more important than the threat of climate change. Thus, if they address the threat of climate change at all, they would prefer to tackle it along with the advancement of, or as a bonus from, development. This bonus principle, which is the other side of the coin of the "no regrets" principle, requires that the short-term measures that advance development in developing countries yield the bonus of combating climate change.

This does not mean that developing countries can ignore all environmental issues. Invariably, local environmental concerns and developmental tasks are intimately intertwined. Business-as-usual economic growth in developing countries with dual societies has led neither to basic-needs-oriented development nor to environmentally sustainable patterns.1 Economic growth catering to the élites and neglecting the poor - involving a variety of subsidies, price distortions, inefficiencies, etc. - has resulted, as pointed out, in environmental degradation caused by both segments of the dual society. Environmental degradation impedes and frustrates sustained development. More directly, the hardest-hit victims of environmental degradation are the poor, not only because they cannot commute or move away from pollution, but because their poorer health status makes them more vulnerable. Thus, an attack on poverty - an essential requirement of development (if not of blind economic growth) - has necessarily to include environmental protection.

The relative lack of responsibility of the developing countries for the degradation of the global atmosphere and the environmental degradation arising from élitist growth patterns suggest a step-by-step environmental approach for developing countries, apparently first enunciated by Yokobori (personal communication, 1993):
Step 1: Address local environmental problems such as unsafe rural water supplies, kerosene consumption for lighting, indoor particulate pollution due to smoke from fuelwood stoves, and urban vehicular pollution due to two-, three-, and four-wheeler personal transportation.
Step 2: Tackle regional environmental problems such as acid rain or river pollution.
Step 3: Focus on national environmental problems.
Step 4: Turn attention to global environmental problems such as greenhouse gas accumulation in the atmosphere.

Such a step-by-step approach will be more politically saleable within developing countries. This is because zeroing in on global environmental problems right at the initiation of environmental awareness is often viewed as succumbing to a stratagem of the industrialized countries to get the developing countries to fix a mess that the rich countries created. In addition, the equity pay-offs from this approach are substantial, because those who suffer most from environmental degradation become the first beneficiaries. There is also historical justice in this step-by-step approach because it demands that developing countries first address the problems that they themselves created and only then become environmentally altruistic by turning to problems that the industrialized countries created. Finally, an emphasis on the initial step(s) very often yields as a bonus environmental benefits corresponding to subsequent step(s), in particular global environmental benefits. Thus, a reduction in local urban vehicular pollution caused by two-, three-, and four-wheeler personal transportation also results in a reduction in GHG accumulation in the global atmosphere.

4. The crises of energy systems
The step-by-step approach begs the question of how environmental problems are to be addressed. It is submitted here that the best way of addressing an environmental problem is invariably not directly, but indirectly via the implementation of a development objective, particularly the energy component of such an objective. This is because energy production and consumption are major causes of environmental degradation. Hence, attempts to address environmental problems must preferably begin with an analysis of energy systems. However, the energy systems of developing countries are trapped in several crises, if a crisis is defined as a situation that does not permit continuation of old patterns of behaviour.

First, there is the environmental crisis, which involves local and global impacts. In the case of electricity, for instance, the local impacts consist of submergence of forests by hydroelectric projects, acid rain and other forms of atmospheric pollution from thermal power projects and vehicle use, and radiation hazards from nuclear power plants. The global impacts occur through increasing concentrations of greenhouse gases in the atmosphere, which have raised the spectre of global warming. In the case of petroleum products, vehicular pollution is choking third world metropolises and making life impossible. The transport systems of developing countries are blindly replicating all the mistakes of the systems in the industrialized countries, by being iniquitous, energy intensive, highly polluting, and harmful to the global atmosphere.

In addition, the electricity systems of developing countries face a serious capital crisis, because the capital requirements of the energy systems are three to five times greater than can be provided by the suppliers of capital. This unbridgeable gap, first highlighted at the level of the whole developing world by the World Bank in 1989 (Churchill and Saunders, 1990), also exists at the country level and within countries at the state level (Ready, 1993). In India, the energy sector has been compared to the demon, Bakasura, of Indian mythology who had an insatiable appetite and, however much he was fed, wanted even more to eat. As for the petroleum consumption patterns of developing countries, they have serious capital, foreign exchange, and balance-of-payments implications, as shown by recent studies on the energy-debt nexus in Brazil, India, and Mexico (Rammanohar Reddy et al., 1992).

The environmental and capital crises are related, because the industrialized countries are pressurizing the developing countries to cut their emissions and adopt environmental measures as a quid pro quo for capital. This link between the capital and environmental aspects of the energy crisis may be unfair, but it is Realpolitik. It is often interpreted by developing countries as a conflict between environmental protection and the advancement of development.
Finally, there is the equity crisis. Even though energy systems are expanded in the name of development, they tend to bypass the poor. For example, in the state of Karnataka in South India, estimates show that half the population do not benefit directly from the electricity system primarily because their homes are not electrified although the village is (Ready et al., 1991).

5. Overcoming the crises of energy systems through a new paradigm for energy
In the final analysis, the environment-development conflict and the crises threatening the energy systems of developing countries stem from the conventional energy paradigm or mind-set determining the thinking of energy decision makers. This mind-set is based on the so-called energy-GDP correlation according to which GDP increases can be achieved only by increases in energy consumption. In this paradigm, the magnitude of energy consumption becomes the indicator of development. And, once projections are made of energy requirements in the future, attention shifts to increasing supplies to meet these requirements.
The way out of the crisis is through a new paradigm for energy (Ready, 1990) in which it is recognized that what human beings and their individual and collective activities require is not energy per se but the work that energy performs and the services that energy provides: illumination, warmth, "coolth" (to coin a word), mobility, etc. In this approach, although development requires, particularly for the poor, a substantial increase in energy services, such increases can be achieved not just by increasing the supply of energy to the devices (lamps, heaters, air conditioners, vehicles, appliances, etc.) but also by increasing their efficiency. It was efficiency improvements that led to the decoupling of GDP growth from energy consumption that characterized the economies of many OECD countries (particularly Japan) during the 1980s (Boyle and Taylor, 1990; Yamaji, 1991).

Efficiency improvements have associated costs, but very often the costs of saving energy are only one-third to one-half the costs of generation. Nevertheless, the costs of saving energy must be carefully compared with the costs of producing energy. Also, the magnitude of energy that can be saved must be taken into account. All this means that it is necessary to identify a least-cost mix of saving and generation options for energy.

Thus, the new challenge to the energy systems of developing countries is to reduce the coupling between GDP growth and energy consumption by identifying and implementing a least-cost mix of saving and generation options for increasing energy services, particularly for the poor. Energy, therefore, must acquire a human face and become an instrument of development, the crux of which must be poverty eradication. Energy planning must acquire a development focus and an end-use orientation directed towards energy services. Energy for whom? Energy for what? Energy how (efficiently)? These become central questions in the new approach.

What is required, therefore, is a development-focused end-use-oriented service-directed (DEFENDUS) paradigm for energy. A commitment to poverty eradication and development must guide the construction of energy demand and supply scenarios and the evolution of energy systems that in turn should become the basis of environmental protection and management. The slogan must be: "From the needs of the poor and the imperatives of development to the design and implementation of efficient energy systems and thereby to a better environment!"
6. How Pura village triumphed over the Tragedy of the Commons
Pura is a typical village in the drought-prone part of Tumkur District in the Deccan part of Karnataka State in South India. It has a human population of about 470 (in approximately 90 households) and approximately 250 cattle. The traditional system of obtaining water, illumination, and fertilizer (for the fields) in Pura village is shown in figure 18.1. It implies a low quality of life characterized by poverty and environmental degradation in the form of unsafe water from an open tank, considerable effort to get this unsafe water, and inadequate illumination from traditional fossil-fuel-based kerosene lamps or from unreliable, low-voltage grid electricity.

This traditional system was replaced in September 1987 with the present Community Biogas Plants system (Ready and Balachandra, 1991; Rajabapaiah et al., 1993). The main components and the flows of inputs/outputs are shown in figure 18.2. The operation of the system consists of the activities implicit in figure 18.2. Apart from the delivery of dung to the plants and the removal of sludge, all the other activities - involving the operation of the biogas plants, the electricity generation and distribution subsystem, and the water supply sub-system - are carried out by two village youths who are employed by the project.
A comparison of the present Community Biogas Plants system with the traditional system of obtaining water, illumination, and fertilizer shows that the households are winners on all counts. Not only have the households lost nothing, but they have gained the following:
- better and safer water,
- less effort to get this improved water,
- better illumination,
- cheaper illumination for the households using kerosene lamps,
- improved fertilizer, which has greater nitrogen content and is less conducive to the growth of weeds compared with farmyard manure,
- a dung delivery fee to those (mainly women and children) who deliver the dung to the plants and take back the sludge.
Thus, there has been a step towards development a significant improvement in the quality of life and a diminution of some characteristics of poverty -along with an upgrading of the environment.
In addition, the village (as a collective) through its Grama Vikas Sabha (Village Development Committee) has gained in the following ways:
• training and skill upgrading for two of its youths in the operation and maintenance of the biogas system,
• challenging jobs for these two youths,
• revenue for the village, to the extent that the total payment received for the system outputs delivered inside the houses exceeds the expenses for diesel and dung delivery fees,
• a powerful mechanism that initiates and sustains village-scale cooperation, without which the village would revert to a less pleasant way of life in the matter of water and illumination,
• a distinct improvement in the quality of life with regard to water (and therefore health) and illumination,
• a small but significant advance in checking the growing erosion of self-reliance, thanks to the realization that the current status and the future development of the energy system can be decided and implemented by the village, i.e. their future in this matter is in their hands.
Since Pura village has witnessed both an increase in individual benefits as well as the advancement of community interests, it is appropriate to mention here the discussion of individual gain versus community interests in the famous "Tragedy of the Commons" de scribed by Hardin (1968). In that description, the personal benefits that each individual/household derives from promoting the further destruction of the commons (i.e. community resource) are larger and more immediate than the personal loss from the marginal, slow, and long-term destruction of the commons - hence, each individual/ household chooses to derive the immediate personal benefit rather than forgo it and save the commons.

The Pura Community Biogas Plants system illustrates a principle that may be termed the "Blessing of the Commons" (Ready, 1992)² - the converse of the "Tragedy of the Commons." According to the "Blessing of the Commons," the price that an individual/household pays for not preserving the commons far outweighs whatever benefits there might be in ignoring the collective interest. In other words, there is a confluence of self-interest and collective interest so that the collective interest is automatically advanced when individuals pursue their private interests. In the case of Pura, non-cooperation with the Community Biogas Plants results in access to water and light being cut off by the village, and this is too great a personal loss to compensate for the minor advantage of being a loner.

With the growing experience and awareness of the defects of state control, operation, and maintenance (regulation) of the commons, the privatization (deregulation) option, with its emphasis on the market, is being offered as a solution to the problem of monitoring and control of common resources and facilities. The market may be an excellent allocator of people, materials, and resources, but it does not have a very successful record in dealing with equity, the environment, the infrastructure, and the long term. In this debate, it is invariably forgotten that the type of individual initiative subject to local community control necessary for the "Blessing of the Commons" situation is a distinct third option that has very attractive features. There must have been many examples of "Blessing of the Commons" (the maintenance of village tanks, common lands, woodlots, etc.) that have contributed to the survival of Indian villages for centuries in spite of the centrifugal forces tearing them apart.

In Pura, this third option has successfully maintained and operated water-supply and electrical illumination systems for several years without external control. It has ensured the careful husbanding of resources and enlisted the cooperation of every one of the households in the village. It has performed better than the centralized electricity system in terms of the reliability of supply and of the collection of dues. And, above all, it has shown that the path to environmental improvement must start via energy with an attack on poverty as the basis of a development strategy.

7. The DEFENDUS electricity scenario for Karnataka
Apart from causing local atmospheric pollution (in the form of particulates and thermal pollution of water) and regional pollution (in the form of acid rain), the generation of electrical power is the most important source of CO2 GHG emissions: table 18.1 shows that it accounted for as much as 40 per cent of India's 1989/90 emissions (Sathaye and Reddy, 1993). Hence, any concern for CO2 emissions must address the problem of environmentally more benign electricity scenarios. An example of how this can be done is briefly described for the state of Karnataka (Ready et al., 1991).

In 1987, a committee for the Long-Range Planning of Power Projects (LRPPP) set up by the government of Karnataka State in South India (19 million hectares and home to 37.1 million people) projected that the state would require a sixfold increase in electricity supplies by the year 2000 from the 1986 consumption of 7.5 terawatt hours (TWh) of electricity to 47.5 TWh and from the 1986 installed capacity of 2,500 megawatts (MOO) to 9,400 MW. This sixfold increase would require the construction of a 1,000 MW super-thermal plant and 2,470 MW of nuclear power facilities. The infrastructure would also have to be expanded by constructing transmission lines, new rail facilities, etc. The bill for this projected increase in supply would be an annual carrying cost of US$3.3 billion, which could be achieved only by spending more than 25 per cent of the state's budget and borrowing from the central government and international sources.
Despite this investment and expansion of supply, the committee was frank enough to warn that energy shortages would not be eliminated; shortages would continue into the next century, with little hope of improvements thereafter. In fact, that would be an appropriate epitaph for the conventional paradigm for energy.
In response to the LRPPP projection, a DEFENDUS scenario was constructed, not just with the objective of increasing supplies, but with a
• a focus on development, through the electrification of all homes and a shift to non-energy-intensive employment-generating industries;
• a focus on end-use efficiency, through efficiency improvements, replacement of electricity with other heat sources, and load management;
• a focus on augmenting electricity supply, through the reduction of transmission losses, implementation of co-generation in sugar factories, use of non-conventional sources, and decentralized electricity generation at the village level.

This alternative scenario requires far less increase in supply - only 17.9 TWh of electricity and an installed capacity of 4,000 MW - and resulted in the shelving of the LRPPP projection. Since the requirements of electricity and installed capacity are only about 40 per cent of those in the conventional LRPPP projection, the annual bill for the DEFENDUS scenario is only US$618 million, i.e. one-third. In other words, it is very expensive to keep poor people poor; it is much cheaper to make a direct attack on poverty. Further, because of a reduced reliance on centralized generation, with its long gestation times, the gestation time of the DEFENDUS scenario is significantly less. Finally, the efficiency improvements, electricity substitution measures, and decentralized sources greatly lessen the environmental impacts of the alternative scenario.

Champions of efficiency and renewables have been arguing for the past decade or so that alternative scenarios are much quicker, cheaper, and environmentally sounder than conventional plans In the past, however, these recommendations have invariably been based on emotional pleas and hand-waving arguments. Now the situation is different. The mix of efficiency, renewables, and clean centralized sources constituting the DEFENDUS scenario is the result of rigorous quantitative exercises that have survived presentations at local, national, and international forums.

The DEFENDUS electricity scenario for Karnataka has shown that an emphasis on development objectives in the construction of electricity scenarios would lead to lower CO2 emission levels than if these objectives are ignored. An environmentally more benign approach would be a bonus from the pursuit of basic-needs-oriented development.

8. A strategy for the reduction of India's oil consumption
India's serious balance-of-payments problems, which are a major developmental obstacle, are overwhelmingly due to its rapidly growing oil consumption (Rammanohar Reddy et al., 1992).
India's transport sector is a major oil consumer, but, quite unlike the industrialized countries, the country's transport runs mainly on diesel, consumption of which has been growing at about 8.6 per cent per year and accounts for 70 per cent of the oil used in the transport sector. Diesel consumption is mostly by trucks, which are far less energy efficient than railways in hauling high-bulk-density goods. Despite this, the share of total freight transported by trucks has increased enormously because of the low price of diesel, which has been subsidized and pegged at a price slightly above that of kerosene. Diesel prices cannot be increased without roughly equal increases in kerosene prices because, if the price of kerosene is very much lower than that of diesel, trucks adulterate their diesel fuel with kerosene and immediately create a kerosene shortage. This causes great hardship to the poor because kerosene is used almost wholly in the household sector. For the same reason, kerosene prices cannot be increased under present conditions.

Though electric lighting is far more energy efficient than kerosene lamps, the number of non-electrified kerosene-illuminated homes in India is increasing at the rate of about 1 million households per year. Under these conditions, India has been forced to increase kerosene consumption at a rate of 7.8 per cent per year.

India's problem of growing oil consumption is, therefore, primarily a problem of the two middle distillates, diesel and kerosene (in that order). Together, they account for as much as half of its oil consumption, and incidentally account for the bulk of India's imports of petroleum products.
In contrast, gasoline is currently a small problem because it represents less than one-tenth of oil consumption. However, it is a rapidly growing problem in India because the decision makers have not only failed to provide the funds necessary for public transportation but also encouraged the proliferation of mopeds, scooters, motorbikes, cars, and three-wheeler autorickshaws. De facto, the planners and government have "chosen" personal and hired vehicles as the preferred mode of intra-city passenger movement.

On the basis of this analysis, a four-pronged strategy for resolving India's oil crisis and advancing the country's development has been suggested.³ It is based primarily on reducing demand for diesel, kerosene, and gasoline. The strategy consists of:
Prong 1: implementing efficiency improvements in the use of petroleum products.
Prong 2: shifting passenger traffic from personal vehicles to public transportation.
Prong 3: shifting freight traffic from road to rail, through the removal of subsidies on kerosene and diesel once homes have been electrified and kerosene replaced as an illuminant.
Prong 4: replacing oil with alternative non-oil fuels, particularly biomass-derived fuels.
Prong 1, namely efficiency improvements in the transport sector, can be achieved straight away by better house-keeping and by long-term measures such as improvements in the fuel efficiency of the truck fleet. In the case of gasoline, a reduction in consumption also requires Prong 2, i.e. a change in the modal mix for passenger traffic away from personal vehicles to public transportation through overall measures such as massive investment in infrastructure for public transportation. For intra-city passenger movements, special supplementary measures such as major increases in the number of buses and, where possible, suburban trains are also necessary.
The crux of Prong 3 of the proposed strategy is a massive programme of home electrification. When all homes are electrified, kerosene becomes unnecessary as an illuminant. To make kerosene completely redundant, additional measures are required for replacing kerosene as a cooking fuel in cities. Once this is done, the subsidy on diesel can be removed and its price can be brought on par with that of gasoline.

The increase in diesel prices is necessary, but not sufficient? to decrease truck freight; it would, however, create a favourable environment in which supporting policy measures could be adopted. For the railways to exploit the situation and increase their freight haulage, there must be substantial investments in the improvement of the railways' freight operations. These funds can come from the diversion of the implicit subsidies on kerosene and diesel.

The combination of this strategy of shifting freight from trucks to rail along with a strategy of shifting short-distance inter-city passenger traffic from diesel locomotives to buses could reduce diesel demand in the transport sector from about 36 million tonnes in the year 2000 projected by the Planning Commission of the Government of India to about 21 million tonnes, which is only about 10 per cent above present consumption.

Even with this combination of strategies, the oil problems would not be eliminated. Intra-regional or short-haul traffic would still require road transport and, therefore, a considerable amount of oil. So, in order to advance the objective of sustainable development, the possibility must be explored of completely eliminating the dependence of road transport on non-renewable oil resources. In other words, a comprehensive oil-reduction strategy requires, over the longer term, Prong 4, which is the much more radical solution of shifting to alternative fuels for road transportation.

Producer gas and biogas have limited scope for use in road transport. Since natural gas is not only more abundant than oil but also much cheaper, far less polluting, and as easily distributed, the compressed natural gas (CNG) option is an attractive alternative for urban fleets of vehicles - buses, taxis, city delivery vehicles. Although hydrogen produced by solar photovoltaics may well turn out to be the transport fuel of the future, it is only the liquid fuels -ethanol and methanol - that are widely applicable alternative fuels in road transport. They could be distributed through the nationwide network already established for gasoline and diesel. Mixtures of ethanol and gasoline - so-called "gasohol" - could be used widely as gasoline extenders. And pure methanol, although never used extensively, is, like pure ethanol, an excellent fuel for internal combustion engines.

Producer gas, biogas, ethanol, and methanol can all be obtained from biomass sources. A synergistic coupling between the transport sector and the agricultural sector would therefore be possible whereby "fuel farms" are established to supply fuel for transportation in the same way that rural farms produce food for urban demands.

The fuel-food conflict can be avoided by turning to non-agricultural land for cellulosic resources, particularly fuelwood, to produce methanol and/or ethanol. But this solution to the oil crisis could aggravate the domestic fuelwood problem, particularly for the poor. Domestic cooking fuel is one of the basic energy needs, and the satisfaction of this need has to be an essential feature of an overall development-oriented energy strategy. Hence, the solution to the oil crisis must be compatible with the solution to the fuelwood problem.

One way of achieving a compatible solution would be to extend the synergism between the agricultural and transport sectors to include the domestic sector, in two steps. The first step is based on the fact that, if alternative high-efficiency fuels were provided for cooking, or the efficiencies of fuelwood stoves were radically improved, then the resulting drastic reductions in fuelwood consumption could free a vast fuelwood resource base for the production of liquid fuels for the transport sector. In villages, either biogas stoves, or fuelwood-efficient stoves, or a mix could be introduced. In cities and towns, the LPG option could be adopted because there is considerable scope for the expansion of LPG supplies. And, once the pressure on forests as a source of cooking fuel decreases, conditions become established for managing the growth of forests and dramatically improving their fuelwood yields. In other words, silvicultural practices - agriculture in the general sense - can be implemented to increase fuelwood availability. This is the second step in the extension of the synergism; it consists of including agriculture in the domestic-transport synergism.

In all, therefore, the provision of high-efficiency cooking fuels and/or devices in rural and urban areas would make available large amounts of wood provided that all the firewood being used today for cooking can still be collected. This saved fuelwood could be converted into methanol. If diesel fuel in trucks and buses were replaced with methanol, then the only diesel demand from the transport sector would come from the railways, and this demand would be quite small.
In the case of India, therefore, it appears that the country has been engulfed by a grave oil crisis because it has ignored two crucial basic needs of poor households: efficient energy sources for lighting and for cooking. The oil strategy proposed here shows that, by providing electric lighting and efficient cooking fuels/devices to all homes, India could move towards a virtually oil-free road transport system and drastically reduce its dependence on oil, which in turn would accelerate development.
What are the environmental implications of the strategy outlined above? The combustion of petroleum products accounted for about 30 per cent of India's CO2 emissions in 1989/90, as against 70 per cent in the case of coal (table 18.1). A disaggregation of the CO2 emissions from these petroleum products is given in table 18.2, from which it can be seen that high-speed diesel, kerosene, furnace oil, low-sulphur heavy stock, gasoline, and refinery fuel are the "A" class items accounting for 85 per cent of emissions. It is clear from table 18.2 that diesel and kerosene, which accounted for 55 per cent of India's oil-related CO2 emissions, should be the first targets of an emissions-reduction strategy. But the achievement of a reduction in CO2 emissions is the automatic result - a bonus - of the pursuit of a basic-needs-oriented oil strategy that leads to a significant reduction, and even elimination, of the consumption of precisely these petroleum products. And it is not only CO2 emissions from oil that are reduced; local vehicular pollution is reduced by shifting passenger traffic from personal vehicles to public transportation. Hence, in the ease of oil too, the pursuit of development objectives via energy-efficient strategies is tantamount to addressing local and global environmental concerns.
The lesson is simple: "Look after the people by producing and using energy efficiently, and the environment will look after itself!"

Notes
1. The ruling élites of countries with dual societies would of course like to persist with business-as-usual economic growth but they would adopt environmentally benign technologies in the interests of the global environment if the incremental costs were paid for from external sources. (A cynical third world environmentalist once described the attitude of developing country governments to the industrialized countries in the following words: "If you don't give us money, we won't do anything for the environment; if you give us money, we will do anything!")
2. See the report by Sinha and Herring (1993).
3. Presentation at the PETRAD Seminar on The Role of Petroleum in Sustainable Development, Penang, Malaysia, 7-11 January 1991, International Programme for Petroleum Management and Administration (PETRAD) in cooperation with ECON, Centre for Economic Analysis, Norway, and PETRONAS, Malaysia, and revised in the light of comments and discussions at the Seminar.
A simpler two-pronged version of the strategy proposed here was presented more than a decade ago in Reddy (1981a,b). The two-pronged strategy was updated and incorporated in Goldemberg et al. (1988).

References
Boyle, S. K. and L. Taylor. 1990. "Energy conservation in Japan." Association for the Conservation of Energy for Greenpeace International, July.
Churchill, A. A. and R. J. Saunders. 1990. "Financing of the energy sector in developing countries." Paper presented at the 14th Congress of the World Energy Conference, 14-22 September, Montreal.
Goldemberg, J., T. B. Johansson, A. K. N. Reddy, and R. H. Williams. 1988. Energy for a Sustainable World. New Delhi: Wiley-Eastern Limited.
Grubb, M. et al. 1992. "Sharing the burden." In: I. Mintzer (ed.), Confronting Climate Change Risks, Implications and Responses. Cambridge: Cambridge University Press.
Hardin, G. 1968. "The Tragedy of the Commons." Science 162, December. 1243 - 1248.
Makundi, W., J. Sathaye, and O. Masera. 1992. "Carbon emissions and sequestration in forests." Berkeley, Calif.: Lawrence Berkeley Laboratory, LBL Report 32119.
Mehra, M. and M. Damodaran. 1993. "Anthropogenic emissions of greenhouse gases in India, 1989-90." In: R. K. Pachauri (ed.), Climate Change: An Indian Perspective. New Delhi: Tata Energy Research Institute.
Mitra, A. P. (ed.). 1992. "Greenhouse gas emissions in India (1992 update)." Scientific Report No. 4. New Delhi: Council of Scientific and Industrial Research and Ministry of Environment and Forests.
Rajabapaiah, P., S. Jayakumar, and A. K. N. Reddy. 1993. "Biogas electricity. The Pura Village case study." In: T. B. Johansson, H. Kelly, A. K. N. Reddy, and R. H. Williams (eds.), Renewable Energy Sources of Fuels and Electricity. Washington, D.C.: Island Press, pp. 787-815.
Rammanohar Reddy, C., A. D'Sa, and A. K. N. Reddy. 1992. "The debt energy nexus: A case study of India." Economic and Political Weekly 27(27), 4 July: 1401-1416.
Reddy, A. K. N. 1981a. "A strategy for resolving India's oil crisis." Current Science 50(2), 20 January: 50-53.
Reddy, A. K. N. 1981b. "India - A good life without oil." New Scientist 91(1261), 9 July: 93-95.
Reddy, A. K. N. 1986. "Principles of environmentally sound development." Vichara 2(26), Indian Institute of Science.
Reddy, A. K. N. 1990. "Development, energy and environment - A case study of electricity planning in India." PARISAR Annual Lecture, Pune, India.
Reddy, A. K. N. 1992. "The Blessing of the Commons." Paper presented at the International Conference on Common Property, Collective Action and Ecology, August. Centre for Ecological Sciences, Indian Institute of Science, Bangalore.
Reddy, A. K. N. 1993. "Electricity planning in India: Current approach and resulting problems." International Energy Initiative Workshop on Electricity, Environment and Development, 2 and 3 September.
Reddy, A. K. N. and P. Balachandra. 1991. "The economics of electricity generation from the Pura Community Biogas system." In: B. R. Pai and M. S. Rama Prasad (eds.), Power Generation through Renewable Sources of Energy. New Delhi: Tata/McGraw-Hill Publishing Company, pp. 66-75.
Reddy, A. K. N., G. D. Sumithra, P. Balachandra, and A. D'Sa. 1991. "A development-focused end-use-oriented electricity scenario for Karnataka." Economic and Political Weekly 26(14 & 15), 6 & 13 April: 891-910 and 983-1001.
Sagawa, N. 1985. "Japanese experience in energy conservation." In: K. Thukral and R. K. Pachauri (eds.), Energy Policy Issues. New Delhi: Allied Vikas Publishers, pp. 61-84.
Sathaye, J. and A. K. N. Reddy. 1993. "Climate change and India's socioeconomic development." In: P. Hayes and K. Smith (eds.), Global Greenhouse Regime: Who Pays? London: Earthscan Publications.
Sinha, S. and R. Herring. 1993. Economic and Political Weekly 28(27-28), 3-10 July: 1425-1432.
Yamaji, K. 1991. "Role of electricity in minimizing environmental impacts." In: Electricity and the Environment, Proceedings of a Senior Expert Symposium on Electricity and the Environment, held in Helsinki, Finland, 13-17 May 1991. Vienna: Atomic Energy Agency, pp. 97-112.

Source : http://www.unu.edu/unupress/unupbooks/uu17ee/uu17ee0n.htm#18.%20a%20development%20focused%20approach%20to%20the%20environmental%20problems%20of%20developing%20c

The role of rural energy

By Jike Yang

The energy consumption of peasant households in China
The damage caused by biomass burning
Each year, about 500 million tons of biomass fuel are burned by rural households. This figure is one-third of China's total energy consumption. In the plains region, where there is a large population and limited arable land, biomass is used as a substitute for fuelwood. In the townships of mountain regions, distances to fuelwood harvesting sites are much greater than before. In the dry area of north-west China, the fuelwood shortage is becoming a serious problem. If we calculate rural household energy consumption in terms of standard agricultural output values, energy consumption per 10,000 yuan output is 9 tons of coal equivalent (tce). This figure is far higher than the energy consumption level of China's consumer goods industry and close to the average level of heavy industry. It is therefore important in the Chinese rural economy to cut this figure to 4.5 tce. This target could be achieved by widespread use of the straw-saving stove, the biogas stove, and the solar stove (known as the "three stoves").

The coefficient of heat conversion of rural biomass burning is as low as 10-15 per cent. Taking a typical rural family relying mainly on straw burning as an example, the average effective thermal quantity needed every day for five people is about 3,100 kilocalories (kcal); in mountain areas where rural families rely on fuelwood, this figure is about 4,200 kcal. Compared with the straw- or fuelwood-saving stove, with a coefficient of heat conversion as high as 30-40 per cent, at least 50 per cent of biomass is wasted. Given that there are 192 million rural families in China, the total annual loss is about 280 million tons of biomass, which is equivalent to 77 million tce.
Another big loss from biomass burning is that the organic nitrogen content in biomass is released into the air as oxides of nitrogen and cannot return to the soil as fertilizer. Compared with the biogas digester, in which the organic nitrogen content in biomass can be saved and returned to the soil, the annual loss of organic nitrogen from biomass burning in China is equivalent to 5 million tons of ammonium sulphate or 6 million tons of ammonium carbonate. In energy-deficient rural areas, large-scale biomass collection and burning is causing serious damage in terms of the ecological balance and further shortages of biomass resources. A vicious cycle is thus formed leading to serious problems such as soil degradation in plains areas, deforestation in mountain areas, and devegetation in the grasslands.

Corrective action
As described later in this paper, at every level of official and nonofficial organizations, remarkable efforts have been made in order to reduce rural energy expense and to tap new energy sources. In many regions, the serious problems of household energy are being solved or ameliorated. A beneficial ecological cycle is gradually being formed.

Straw- and fuelwood-saving stove
In order to prevent huge energy losses from small stoves, the Department of Agriculture has introduced the straw- and fuelwood-saving stove in several hundred counties. It is becoming very popular and is spreading quickly among peasants. A statistical survey was conducted in Fuyang County, Anhui Province, with a random sample of 107 rural families. The results show that the household straw-saving stoves have greatly increased the coefficient of heat conversion, a quarter of them up to 20-30 per cent, half of them up to 30-40 per cent, and the other quarter up to 40-50 per cent. This shows that peasants have indeed mastered this innovation. If applied to the whole country, by 2000 huge amounts of biomass equivalent to 7.5 million lee would be saved. By solving the household energy problem, eco-agriculture could be developed in China. A 100,000 km "green great wall" has been planted in 20 counties in the plains of northern Anhui Province, and crop yields have increased every year.

The biogas digester
Biogas is not only used for cooking, heating, and lighting in rural households, but also has ecological benefits. Through anaerobic fermentation, elements of hydrogen and carbon are separated from nitrogen, phosphorus, potassium, boron, molybdenum, zinc, and iron, which are used as both fuels and fertilizer. The methane gas produced in rice fields as a pollutant can be converted into a useful fuel in a biogas digester. Therefore biogas technology utilizes biomass energy and also provides one of the best environmental protection measures.

Fuelwood forestry
There are many fast-growing tree shrub species that could be selected for fuelwood forestry. In this selection process local conditions must be considered and breeding experiments conducted. For instance, a shrubby legume called purple-spike locust is a good choice because its branches can be used for fuel or for making baskets and lining mine tunnels, the leaves and twigs can be used for feed, and the green plough-under becomes a good organic nitrogen fertilizer owing to its nitrogen-fixing capability. It is a perennial plant and it is hardy. In addition to optimized species selection, a combined configuration of trees, shrubs, and grasses should be adopted for maximum utilization of solar energy through photosynthesis.

Eco-agriculture
The eco-agriculture idea could be realized in the plains areas by keeping one-third of the land for crops while using another third for forestry, and another third for forage grasses for livestock raising, and by rotating usage of the land. In the alluvial plain of the Yellow River and Hui River, this idea is gradually being realized. Rural families are making a lot of money by selling timber and fuelwood products from plains forestry. Combined with the straw-saving stove, the rural fuel shortage has been solved. Further consideration should be given to the comprehensive utilization of the remaining biomass, as both fuel and raw materials for the chemical industry. The economic benefits of plains forestry are invaluable.

Solar energy
The annual average solar radiation on earth is 120 kcal/cm². Over two-thirds of China it is more than 140 kcal/cm². and in Qinghai, Gansu, Xinjiang, and Tibet it is more than 200 kcal/cm². This renewable energy could be put to daily use by technologies such as the solar stove, which collects heat by focusing sunlight, and the water heater using the black-body conversion technique. In rural areas, solar energy can be utilized not only for cooking and heating, but also for growing rice seedlings, incubating, greenhouse planting, and drying processes. Solar energy stoves are becoming a valuable compensating energy source in energy-shortage areas, especially in north-west China which has higher than average solar radiation intensity. In China, there are 66 counties, cities, and districts and more than 30 research and development institutes and manufacturers engaged in developing, utilizing, and introducing solar energy. A new solar energy industry is beginning to appear.

Overall achievements by 1992
The Department of Energy and Environment of the Ministry of Agriculture has provided me with some figures on the rural energy situation. By the end of 1992, about 150 million rural families in China had replaced their old stoves with straw- or fuelwood-saving stoves and 5 million rural families had installed biogas digester pits. The capacity of small hydropower stations was over 14.42 gigawatts (GW) and annual power generation was 44 terawatt hours (TWh). Fuelwood forests covering 4.5 million hectares had been planted. Around 140,000 rural
families had installed solar stoves, and solar water-heating devices with a total effective area of 1.55 million m² had been installed. Energy-efficiency technologies for use in kiln combustion and
in tea and tobacco drying had been developed. Altogether, in China's rural areas, the energy saved and new energy developed is equivalent to 8 million tce, making this a leading project in terms of the investment to energy output ratio. More than 1,000 technical personnel in over 100 research institutes have been working on rural energy development. By 1992, over 2,700 enterprises, 1,400 township-level petrol stations, and over 16,000 construction teams in the rural energy industry had been established.
2. The energy consumption of township enterprises in China
The boom in township enterprises is a significant step in the reform of China's rural economic system. Along with the rapid development of rural enterprises, more peasants are leaving their land to go to nearby towns to work in these enterprises and other trades or professions. This will create more energy demand. The development of township enterprises will reduce the labour available for farming and accelerate the growth of intensive farming practices. On the other hand, owing to the imbalance between the supply of and demand for commercial energy sources, rural energy development is urgently needed. Another important factor is that a prosperous township economy provides more financial support to the development of rural energy resources. Rural energy development is fundamental to township enterprises and, in turn, it relies on the vigour and prosperity brought by newly emerged township enterprises.
The rapid growth in township enterprises is creating many social, economic, and environmental problems, of which the problems of energy and environment are the most serious. The energy shortage in rural households has been partly solved. One reason is that more straw is available with increasing rates of growth in agriculture. Other reasons are the widespread use of straw-saving stoves, biogas digesters, and solar stoves and the cultivation of fuelwood forestry. The energy shortage in township industries, however, is becoming increasingly serious, and there are growing demands for commercial energy sources such as coal, petroleum products, and electricity. The implications raise several issues.
The value of low energy consumption in agriculture
Agriculture in the United States is totally mechanized, 90 per cent of it being petroleum powered. For each kcal of farm product, 15 kcal of energy is invested. Hence during periods of oil price crisis, American farmers could not make ends meet even if the output of their farm products was increased, and subsidies from the government were required to support their farming activities. In developed countries where agricultural mechanization is adopted as a measure to promote productivity, this might be a common situation. A serious problem of energy efficiency is also induced by such practices. Many international economists take a critical view of oil-powered agriculture and have suggested that China's agriculture should emphasize land productivity rather than labour productivity through petroleum-powered agriculture.
The dependence of agricultural production on commercial energy in China is far less than in developed countries. Although agricultural machinery power has reached well over 300 GW in China, it accounts for less than 40 per cent of the total power used in agriculture. The rest is still provided by manual and animal labour. It is likely that rural household energy will continue to rely on all sorts of biomass energy and other renewable energy sources. Commercial energy consumption per 10,000 yuan of agricultural output is only 1.0 lee for agriculture, which is much less than the figure of 5.5 lee per 10,000 yuan for heavy industry, and also less than the 1.2 lee per 10,000 yuan for light industry. The low consumption of commercial energy by agriculture is an advantageous feature that could also be introduced into the processing and transportation of farm products. Biogas-fuelled small power stations and farm trucks are typical examples. The benefits in terms of society and the environment are significant.

The high energy intensity of township enterprises' consumption
A team investigating township enterprises' energy consumption sampled 22 counties in different parts of China. The statistical data show that energy consumption per 10,000 yuan output ranges from 1.1 lee in Ningbo County, Zhejiang, to 16.7 lee in Xingyang, Henan. The median is 7.9 lee in Rongcheng, Shandong. This median figure is 2.6 times higher than the figure for China's light industry. A major factor in township enterprises' high energy consumption is the building materials industry. In Xingyang County, the coal consumption by the building materials industry is as high as 60 lee per 10,000 yuan output, accounting for 23 per cent of the county's total coal consumption, whereas in Ningbo County the figure is 5.5 tce, accounting for only 7 per cent of the county's total coal consumption. Thus, in addition to energy saving by technology and management, attention also needs to be paid to structural energy saving for township enterprises.

The energy-saving potential of household handicraft industries
The characteristics of household handicraft industries are:
1. They are labour intensive and could combine into enterprises with a substantial scale of production.
2. They could be divided into many specialities and distributed among households, thus reducing energy consumption and increasing the economic benefits.
3. They comprise many production levels and could cooperate voluntarily to produce a series of products.
4. The techniques are simple and easy to learn. This makes it easier to switch types and kinds of product whenever demand in the market changes and therefore to increase competitiveness.
The concept of "one town, one product" has recently been spreading. This involves handicraft products from thousands of rural households, all powered manually. For instance, in the region of Dabie Mountain where bamboo trees are abundant, a handicraft processing industry is emerging. Bamboo shoot fibre is shredded by rural households. This material, with high tensile strength and good elasticity, can be used as a good-quality filling in the furniture industry, so it is in great demand in domestic markets. These energy-saving household rural handicraft industries not only support various light industries, but also dramatically increase the incomes of poor rural families through hard work and utilization of local resources without damaging the environment.

Employing surplus rural labour
By 2000, China will have a surplus of 70 million entering the labour market. In addition, 110 million peasants will transfer from farming to other trades. This labour corps is certainly too huge to be absorbed by China's cities. One solution would be to coordinate their labour, capital, and farm products with other productive elements such as investment capital, government subsidies, and new technologies. In this way, it might be possible to give them a good chance to be employed in various kinds of nearby township service or light industries rather than looking for jobs in cities far away from their homeland.

China's rural population increase will also increase the demand for energy, and the rise in peasants' standard of living will further increase this demand. It is obvious that problems of energy, population, employment, and environment are closely interconnected. Given the potential for expansion of township industries and the pressure to absorb more surplus labour from the surrounding rural regions, we must try our best to control the population by all effective measures.

Increasing energy supply shortages
It is expected that there will 300 million people working in township industries by 2000. If each worker's output amounts to 3,000 yuan, and assuming average energy consumption per 1,000 yuan drops from the present 790 kilograms of coal equivalent (kgce) to 310 kgce, the commercial energy supply will amount to 200 million tce. In China, 37 per cent of villages still lack a power supply, and average rural power consumption amounts to only 60 kWh per capita, which is only 1 per cent of US consumption. The total power capacity of farm machines (mainly tractors) is 150 GW, but the average yearly worktime is a mere 300 hours owing to insufficient supplies of diesel fuel. The yearly energy requirements of villages and towns in 2000 are estimated to be 300 TWh of power and 20 million tons (Mt) of diesel fuel. In view of the fact that demand for energy in urban areas is increasing faster than that in rural areas, the ever-increasing shortage of energy supply in city industry will make township industries lag further behind. It will therefore also be difficult to fulfil demand in rural areas.

The value of emerging service industries in townships
If China's more than 60,000 townships could each develop a competitive product that suits local conditions, then all service industries supporting the development of this product should play their part in order to enable it to sell well in the market. As the practice of "one town, one product" becomes more widespread, linked occupations such as industrial plantation, livestock farming, storage, manufacturing, transportation, marketing, information, construction, finance, insurance, researching, consulting, and other service industries are also increasing. Most of these occupations belong in the category of tertiary industries, and would provide jobs for young workers. If an average of 3,000 workers in each town could be absorbed into these trades, 180 million workers could be employed and the problem of their influx into cities could be avoided. In terms of energy consumption, no more than 100 kgce per 1,000 yuan GDP would be needed to support these service industries, and their output-input ratio would be one of the highest. However, effective training of managers in each business category should have priority. It would be logical for them to come from cadres willing to change jobs as well as from educated young people returning to their own villages and towns.

The potential energy output of human and animal power
There are 300 million rural labourers in China providing energy equivalent to 18 GW. Suppose each of them works 250 days per year and 8 hours per day, their total work would be equivalent to 36 TWh. However, other than manpower-operated machines such as bicycles and sewing machines, neither R&D institutes nor machine industries have paid much attention to the development and production of similar machines or equipment that are highly efficient but consume little commercial energy other than manpower. A large part of this energy is wasted owing to the use of inefficient old-fashioned equipment, although this situation is improving since the opening of commodity markets everywhere.

As for the number of draught animals, this is expected to increase from a recent figure of 80 million to 200 million by 2000. The energy output of 80 million animals is equivalent to 33 GW. Suppose they work 140 days per year and 8 hours a day, their total work would be equivalent to 37 TWh. The same amount of work of 37 TWh would consume 17 million tons of diesel oil per year if generated by diesel engines. Research shows that the average draught animal's yearly work is only 70 days or 16.5 TWh, with an efficiency less than 50 per cent. However, the energy of animals is indirectly derived with great efficiency from solar energy and should not be neglected in rural agro-industrial activities. In some developing countries such as China and South-East and South Asia, they are still major power suppliers for farming. Quite a few environmental workers consider the efficient use of animal power in rural areas instead of petroleum as a matter of progress rather than retrogression.

The advantages of small-scale hydropower plants
Small-scale hydropower potential in China amounts to 150 GW, of which 70 GW can be exploited. Construction of new small hydropower stations is planned to add 25 GW by 2000, using less than one-third of the total potential. Analysis of available data reveals that the capital requirement of these stations was 1,250 yuan per kW, which is affordable by rural communities. Since they satisfy the essential requirements of both economy and technology, these new stations should be constructed as soon as possible. With a national effort, capacity of 45 GW could be constructed. Such a power supply would greatly facilitate industrial development for township enterprises in mountainous regions. For power stations where over 60 per cent of their drainage area is covered by vegetation, it would be feasible to raise funds on liberal terms from the local community or bank for their construction.

The capacity of numerous small hydropower stations would add up to quite a large figure despite their individual small scale. The power from each plant could be consumed locally, thus avoiding the necessity to invest in long-distance transmission lines. In addition, small stations could be constructed in far less time than is required for large projects. They could also have the benefit of providing flood-control and irrigation for local regions if integrated with other water and soil conservation projects. Fuelwood harvesting would end if the hydropower supply were used for cooking, as already happens among about 20 per cent of local inhabitants in China's 700 counties where hydropower is available. Hydropower is used, too, in township enterprises such as pottery, tobacco, and tea industries for their thermal energy demands. The outcome of all these measures is that: forests are preserved, the environment is protected, and tourists are attracted.
3. The benefits of energy efficiency improvements and the use of new and renewable natural resources

Reduced use of synthetic fertilizers
There are several ways to reduce expenditure on energy and to tap new resources in China, such as the development of straw- or fuelwood-efficient stoves, biogas digesters, solar stoves, and fuelwood forestry. All these measures could save large amounts of biomass from being burnt. The renewable biomass thus saved could be digested either in biogas pits or by herbivore animals to produce valuable organic fertilizers to be returned to arable land after the production of biogas or animal products. This is a good way to reduce the amount of synthetic fertilizers used in farming, and to maintain the quality of the soil, which is an important factor in sustaining high yields on arable land. Biogas has another function of killing rats and pests in grain bins, thus lessening the loss of grain in storage.

Maintenance of soil quality
It has become common knowledge that excess use of synthetic fertilizers has a destructive effect on soil quality, and their diminishing returns on China's arable land have already given warning to the government as well as to peasants. Since the development of renewable energy sources in rural areas produces large quantities of organic fertilizers to replace synthetic fertilizers, this in turn is of great help to the development of sustainable eco-agriculture. In fact, whatever the model of eco-agricultural system, it must be built on the basic reconstruction of rural renewable energy resources.

Increased rural incomes from backyard-farming
In China's vast areas of farming districts, family-size backyard-farming is popping up everywhere. Although the type of business varies, the outcome is quite similar; i.e. the family works harder and makes more money both of which are good for the rural socio-economy. For instance, a typical family in Funan County has installed a biogas digester pit in their backyard. Depending on the supply of biogas, jobs such as cooking, seedling and vegetable cultivation, fertilizing, pest control, grain storage, and animal feeding keep the whole family a lot busier but also a lot richer than before.

Amelioration of the energy shortage
China has a large variety of biological resources, yet on a per capita basis they are quite low and they are far from completely and comprehensively utilized. Their economic potential is limited, and wastage is considerable. If people could make full use of them, their potential outcome would be tremendous. In hundreds of projects set up by China's National Committee of Science and Technology, many have been enabled to develop this potential under prevailing conditions in China's rural areas. One of the problems that has arisen is, of course, the inadequate supply of energy for farm production. In view of the fact that the supply of commercial energy to rural and township agro-industry is likely to be limited for rather a long time, this increases the importance of developing rural renewable energy resources such as solar energy, wind energy, biomass energy, tidal energy, geothermal energy, etc. to higher levels as the best solution to this energy shortage.

The sustainable development of rural agro-industry
A high proportion of peasants have made a fortune from domestic livestock rearing. Pigs, cows, cattle, rabbits, geese, fish, crabs, and silkworms are the prevailing products in Funan, Feixi, Jieshou, Fuyang, Lu'an, Jiashan, Wuhe, and Jinzhai counties, respectively, in Anhui Province. In Funan County, biogas enthusiast Shen Chaojun invented the technology of using fermented liquid drawn from biogas digester pits as an additive to raise pigs with great success. Another technological invention worth mentioning here is the successful interplanting of wheat and paulownia trees in the vast East Henan and North Anhui regions. This new method of combining farming and forestry not only increases peasants' incomes, but also greens the rural areas and humidifies the micro-climate. Rural families could benefit from using liquid from a biogas digester pit to raise pigs, or from a biogas lamp, a manpowered sewing machine, and a biogas iron to run a garmentwork business. It is clear that different kinds of renewable energy resources could aid the sustainable development of rural agro-industry in developing countries such as China's vast rural areas.

The dispersion of culture and industry from urban centres
There are many links between urban and rural areas. Apart from commodity trading, communications and transportation, information transmission, technology transfer, and the export of training and labour services, the dispersion of culture and industry from urban centres into the surrounding rural areas also needs consideration. According to business research, the most economic industrial layouts are those of light industry and the textile industries, and in particular the food industry. For example, the primary processing of products such as tobacco, tea, and sweet potato (mostly dehydration processes) is carried out in situ, whereas subsequent processing and packaging into finished products occur in township factories. Those factories require an adequate supply of raw materials from the surrounding rural areas to keep both sides in business.

Reduced energy intensity
Past agro-industrial development in China involved incompatible demands for economic inputs for agriculture and energy development. This is the main reason for the declining output-input ratio in agriculture in recent years. Considering that agriculture and energy are China's two focal strategies, a joint strategy appears even more important. From the point of view of outputs and inputs, rural energy development has a large output-input ratio. It has already been seen that the straw- or fuelwood-efficient stove can improve thermal efficiency by 30 per cent at very little expense. In comparison, a coal mine project to produce 4 million tons would require an input of 800 million yuan and a construction period of 8 years. The same thermal value could be saved by installing millions of efficient stoves in rural families at a fraction of both the inputs and time required in investment and research and development. It is no exaggeration to say that the output-input ratio of this rural project would rank first not only among all energy-efficient projects, but also among all other industrial projects.

Other socio-economic, environmental, and resource benefits
The spectrum of research and development of high and new technologies in the field of energy conservation in China's rural areas has broadened quite a lot since 1978. The socio-economic, environmental, and resource benefits have thus been greatly improved.
For example, ever since improved pig-raising started in Funan County of Anhui Province, there has been an upsurge in the combined construction of biogas digester pits, pigpens, and latrines, which is spreading far and wide. Peasants have found that the addition of fermented liquid from the pit to feeds makes pigs disease resistant and gives them a better appetite. This is because bacteria and the eggs of parasites are completely killed in the process of anaerobic fermentation in the sealed pit, and nutritious ingredients such as the B vitamins and amino acids are produced in the same process. For instance, lysine, which is lacking in natural pig or chicken feed, shows up in the pit liquid samples. If these developments were further combined with the sinking of water wells and water filtration measures, both environmental and health conditions in rural areas would be greatly improved.

4. Summary
Rural energy consumption in China is spreading from household to industry nowadays, and is leading to a nationwide energy shortage.
Thus, the rapid advance of township industries is incompatible with the present energy supply, which must be treated as an important element in the national reconstruction of more than 60,000 townships in China. In spite of there having been a good start in the development of renewable energies in rural areas, a large amount of work still remains to be accomplished in order to develop the land sustainably, not only for ourselves but also for coming generations. As the statistics show, although China leads the world with some 5 million biogas digester pits having already been constructed, this is a tiny figure in relation to China's 192 million rural families. If the total energy content of the biomass accumulated through photosynthesis were to be fully utilized, this would tap a hundred-fold larger amount of energy resources. Other statistics show that only a quarter of the 20 GW capacity of small-scale hydropower stations in east and south China's seven provinces had been exploited. Furthermore, the 300 counties with successful rural electrification experiments represent only 17 per cent of the total number of counties in China.

Acknowledgements
Statistical data on the development of rural energy and environment after 1988 were submitted by Deng Keyun, head of the Department of Energy and Environment, Ministry of Agriculture of China, to the Committee on Environmental Protection, National People's Congress of China. Statistical data on the development of small-scale rural power after 1988 were submitted by Zheng Xian, head of the Department of Hydropower, Ministry of Water Conservancy of China, to the Committee on Environmental Protection' National People's Congress of China.

Comments on part 5
Yujiro Hayami
I have little disagreement with Dr. Takase on the issues covered by his comprehensive and well-balanced review. Therefore, I will mention only one critical issue that is not covered, that is the need to design institutions that are compatible with the incentives of local people to conserve natural resources in developing economies. I will draw on two examples of forest conservation programmes that I observed in South-East Asia.

The first example relates to a programme of privatization of forest land management in Viet Nam. Since 1981, Viet Nam has moved from the socialist-style cooperative-managed farming system to a household-managed system. The cooperative farms were subdivided and allocated to individual households to be privately managed. It is well known that this reform has resulted in major increases in crop yields, especially for rice. More recently, Viet Nam has begun to experiment with a programme that transfers forest land to individual household management. Under this programme, state-owned forest lands hitherto managed by cooperatives are allocated on long-term leases to individual households if they agree to reforest and manage them properly and to hand over a share of the timber harvests as ground rent.

In comparison with arable land, forest land is less amenable to private management by a single household, partly because of the externalities involved in the use of forest land and partly because of the difficulty of demarcating it into distinguishable parcels for exclusive use by individuals. To my surprise, despite the theoretical difficulties involved in the privatization of forest management, this scheme appears to be highly successful. Reforestation has been speeded up, and forest conservation has been strengthened. Usually, a hill neighbouring a farmer's residence is allocated to his household, so that protection of the forest against fire and timber theft can be efficiently accomplished by the family with little opportunity cost. Further, when land is allocated that is a long way from home, farmers have built temporary huts where family members stay to guard the plot. It was also remarkable to find in the site we visited that the boundary between allocated sectors was clearly demarcated by an open space, sometimes marked by stones, which was used as an access road into the forest.

Typically, households that are allocated forest land plant seedlings of eucalyptus, pine, and acacia, mainly using family labour during the slack season for farming activities. For a few years they grow upland crops between the seedlings, then, as the trees become taller, the forests begin to provide employment and income from thinnings and prunings for fuel and other uses as well as from grazing for animals.

It is too early to judge the success of this household-managed forestry system. It appears, however, that this scheme has great potential for solving the difficult problem of how to achieve the socially optimum conservation of forest resources while producing current income and employment for local people not only in Viet Nam but also in other developing economies in the third world. In many developing countries, such as Indonesia, Thailand, and the Philippines, most forest land is under state ownership and management. Yet, partly because of the weak administrative capacity (and, often, corruption) of public agencies and partly because of the difficulty of organizing local communities for collective action, serious depletion of forest resources has been ubiquitous.

To reverse this trend it is necessary, but not sufficient, to strengthen government administrative capacity and community organizational power. A crucial requirement is incentives for individuals to undertake resource conservation efforts in a way consistent with social welfare criteria. The household management of forest lands in Viet Nam appears to represent a highly promising example of "incentive-compatible" institutional arrangements.

In contrast, an institutional design based on a miscalculation of local people's incentive mechanism can result in devastating failures in natural resource management. Such a case was observed in a reforestation project in the Philippines about a decade or so ago. This project attempted to mobilize local people's labour for reforestation by paying a fee per seedling planted. This scheme speeded up reforestation, but, as hills and mountains in nearby villages were planted with seedlings, people found their employment opportunities disappearing. They therefore began to destroy the seedlings by setting fire to them at night.

The effective design of institutions for the conservation of natural resources in the third world must be based on a full understanding of human behaviour and incentive systems in local communities.

Source : http://www.unu.edu/unupress/unupbooks/uu17ee/uu17ee0k.htm