SANTINIKETAN AND SRINIKETAN: RABINDRANATH TAGORE’S VISIONARY MODELS OF SUSTAINABILITY AND ENVIRONMENTAL ETHICS

Abstract

Even though the concept of sustainability as a factor mandated for public policy-making was formally codified as late as 1980s, Rabindranath Tagore pre-empted the significance of sustainable practises through identifying the ecological crises arising out of mankind’s indiscriminate exploitation of nature and overall anthropogenic behaviour. His writings like Aranyadebata, Banabani and “Can Science be Humanized?” among numerous others bear testimony to his deep ecological concern and the urgency he felt to implement some real changes. Both at Santiniketan and at Sriniketan, Tagore remodelled education through an ecocentric approach and tried to build both community and consciousness based on the realization of the intrinsic value of the non-human world while evoking a real desire for conservation as well as sustainable development. Whether through the celebration of seasonal festivals such as Barshamangal, Sharadotshab and Basantotshab or ecocentric festivals like Halakarshan (tilling of the earth) and Briksharopan (tree-plantation), Tagore made a concerted effort to give back to earth something substantial to acknowledge the value of the natural resources that humankind bases its existence on. Though motivated primarily by nationalistic and financial factors, at Santiniketan, painters created the paints for their own paintings from the local soil and rocks. Rather than resorting to new costumes for theatrical productions or festivals, existing clothes were dyed in natural colours attuned with the seasonal mood. The architecture of Santiniketan too was developed bearing in mind an aesthetic that called for respecting and being in harmony with the nature around; it eschewed high-rise buildings and laid preference on indigenous building materials. Two famous buildings, Shyamoli and Taladhwaj, in particular, are instances of the unique architectural aesthetic of Santiniketan. Tagore’s entire philosophy that permeated his theory of education as well as literature ran counter to anthropocentrism and advocated for an environmental ethic where the human and non-human worlds exist in a space of equality and mutual respect.