
Why India needs stable urban forests
The story so far:
One of Hyderabad's last remaining urban forests, Kancha Gachibowli, faced the threat of extinction when the Telangana government decided to give away 400 acres of its land for industrial development. Justifying its move by claiming ownership over the forest, the government alleged that protesting students were misled by real estate interests. However, the Supreme Court took cognisance of the felling of 100 acres of trees and reprimanded the State government. This issue highlighted the vulnerability of urban forests and environmentally insensitive models of urban development.
Why do urban forests matter?
Urban forests — such as Kancha Gachibowli in Hyderabad, Aarey in Mumbai, Turahalli in Bengaluru, Neela Hauz and the Ridge in Delhi, and Dol Ka Baadh in Jaipur — are significant for healthy urban living. The National Green Tribunal issued a notice to the Madhya Pradesh government against the rampant felling of trees in Bhopal. Similarly, the High Court had to intervene in the case of indiscriminate tree felling in Allahabad in Uttar Pradesh. Many such instances from across India emphasise a need to understand that the urban forests matter to public life.
Studies worldwide have underlined the importance of urban forests in coping with the built concrete environment and the emissions from automobile vehicles. They help mitigate climate change, reduce the urban heat island effect, and control stormwater runoff, erosion, and flooding. Urban forests also sequester carbon and absorb pollutants. The density of green spaces in cities ensures the longevity and survival of the endangered birds and animals.
Diminishing urban forests in India's metropolitan cities spell severe consequences. For example, in November 2024, the Central Pollution Control Board (CPCB) reported alarming levels of the air quality index (AQI) in Delhi at 494. Other cities such as Chennai, Hyderabad, and Bengaluru had AQI levels above 100. The CPCB mentions PM 2.5 and PM 10 pollutants — mostly from vehicle emissions and construction dust — as the main causes. Urban forests can serve as a safeguard against toxic urban air. A 2006 study by the U.S. Department of Agriculture Forest Service showed that one hectare of trees can remove around one ton of air pollutants.
Urban social and cultural life is otherwise fraught with speed and risk. A sense of romance, repose, relaxation, and nature-sensitive recreation is due to proximity to urban forests. The sustained preservation and consistent creation of urban forests can make Indian cities breathable and urban living beautiful.
Why are judicial interventions important?
Urban forests have featured in policies, missions, and judicial interventions in India. Both the National Forest Policy of 1988 and the National Mission for Green India of 2014 underlined the imperative of increasing afforestation and social forestry. The Smart Cities Mission and Atal Mission for Rejuvenation and Urban Transformation, launched in 2015, integrated smart urban designs with ecological and social development.
Besides, the judicial interventions play important roles in promoting and protecting urban forests. The landmark Godavarman case in 1996 broadened the definition of forests to enhance the protection of urban greenery. Consequently, in 2004, the apex court issued interim orders to all the States in India for the identification, scrutiny, and mapping of forests across their territories. The aim was to generate a comprehensive forest inventory in order to enhance conservation efforts.
Another instance of judicial intervention was in 2015 when the Delhi High Court directed the Delhi government to notify and protect the Delhi Ridge, also known as the Aravalli leopard wildlife corridor. Similarly, the apex court issued a stay order on the tree felling in Aarey in Mumbai in 2020 in response to the petitions by the citizens who conducted the Save Aarey Forest movement. Equally significant is the instance of the civil society and concerned citizens protesting against the felling of trees in the biodiversity-rich areas of the Baran district in Rajasthan. The Rajasthan High Court took suo motu cognisance of the matter in 2024.
The judicial interventions are requisite in the protection of forests and instilling awareness among the citizens. And, so are provisions in the Constitution of India, such as Article 21 (Right to Life), which includes the right to a healthy environment. Equally important are Articles 48A and 51A(g), ensuring the promotion and improvement of the natural environment.
What is the main goal of the Nagar Van Yojana?
Prime Minister Narendra Modi duly observed the importance of wildlife and biodiversity conservation on the occasion of World Wildlife Day on March 3, 2025. Such a spirit is conducive to the drive to protect urban forests, too.
The Ministry of Environment, Forest and Climate Change (MoEF&CC) of the Government of India had rolled out the Nagar Van Yojana (urban forest scheme) in 2020. The objective was to promote and grow forest spaces in urban areas. The Nagar Van Yojna envisages developing a thousand urban forests by the year 2027. According to the India State of Forest Report 2023, the scheme has resulted in an increase of 1445.81 km of tree and forest cover.
Why is the threat to urban forests concerning?
Rapidly urbanising India grapples with the consequences of abysmal regard for environmental conservation and sustainability. The threat to urban forests is a challenge to our biomedical, social, and cultural well-being. It is imperative that we, the people, play a role as citizens and civil society.
The Supreme Court order directing the Telangana government to restore the forested area of Kancha Gachibowli augurs well for a holistic soul searching. The mushrooming concrete jungles in the cities shall not devour the urban forests.
Dev Nath Pathak, Associate Dean, Faculty of Social Sciences, South Asian University, Delhi & Vibha S Bharadwaj, Young Scholar, Christ University, Bangalore
Hashtags

Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles


News18
an hour ago
- News18
Blaze On Singapore Ship Enters Third Day, IAF's MI-17 V5 Joins Firefighting Ops
Last Updated: With the blaze still raging, the Indian Air Force's MI-17 V5 helicopter has been deployed to drop fire retardant, joining the Coast Guard's ongoing efforts off the Kerala coast The MV Wan Hai 503 had 22 crew members on board — 8 Chinese, 6 Taiwanese, 5 Burmese, and 3 Indonesians. (X/@indiannavy) A massive fire continues to rage onboard the Singapore-flagged container ship MV Wan Hai 503 for the third consecutive day, even as Indian authorities intensify firefighting and search operations off the Kerala coast. The Indian Coast Guard is leading efforts on the sea, while the Indian Air Force has now deployed an MI-17 V5 helicopter to conduct aerial sorties and drop fire suppressant dye to douse the flames. The incident was first reported on Monday, June 9, around 09:30 AM, when a series of explosions triggered an underdeck fire while the vessel was sailing approximately 130 nautical miles northwest of Kochi. The alert was relayed by the Maritime Operations Centre (MOC) in Mumbai to its Kochi counterpart. The ship was reportedly near Beypore, off Kozhikode district, when the fire broke out. The vessel, en route from Colombo to Mumbai's Nhava Sheva port, was carrying nitrocellulose, a highly flammable substance used in manufacturing explosives and industrial chemicals. The cargo, imported by a Mumbai-based company, is under investigation. The MV Wan Hai 503 had 22 crew members on board — 8 Chinese, 6 Taiwanese, 5 Burmese, and 3 Indonesians. As the fire intensified, the entire crew was forced to abandon ship. In a coordinated operation, the Indian Navy deployed INS Surat and a Dornier aircraft, rescuing 18 crew members, who were later brought to Mangaluru. Among them, two crew members are critically injured, and four have minor injuries. The rest have been accommodated in a hotel. Four crew members remain missing, and extensive search efforts are underway. #IndianNavy in a closely coordinated #SearchAndRescue operation with @IndiaCoastGuard, DG Shipping and other stakeholders, has safely rescued 18 out of 22 crew members Singaporean Flagged MV Wan Hai 503. The MV had reported internal container explosion and resultant major fire… — SpokespersonNavy (@indiannavy) June 9, 2025 Singapore's High Commissioner to India, Simon Wong, took to X to thank Indian authorities, saying: Deep gratitude 🙏 for our Indian friends @IndiaCoastGuard @indiannavy @IN_HQSNC @IN_WNC @SpokespersonMoD swift and brave rescue operations for the 🇸🇬-flagged MV Wan Hai 503 which caught fire off #Beypore. HC Wong #IndianNavy #IndianCoastGuard 📷: @DefencePROkochi — Singapore in India (@SGinIndia) June 9, 2025 Firefighting Efforts Continue Coast Guard vessels Sachet and Samudra Prahari remain at the site, battling the fire with support from IAF's MI-17 V5, which is now conducting aerial suppression operations. The fire continues to pose safety and environmental risks, especially after 15–20 containers fell overboard due to the explosions. Authorities say a full investigation is underway into the cause of the fire, the explosions, and the hazardous cargo's intended use. The ship remains adrift and under constant watch.


The Print
an hour ago
- The Print
Dogs were adored in medieval India. They saved cows from asuras, fought boars & tigers
For tens of thousands of years, dogs have worked with or scavenged from our ancestors; they have fed us with wild game, protected us from raids, and been worshipped by us on memorial stones. Just two weeks ago, Delhi High Court ordered the formulation of a policy for the rehabilitation of street dogs, with the goal of phasing them out entirely from public roads. While animal rights activists have raised justifiable concerns about the morality and practicality of this goal, there is no debating that our crowded cities have been unable to find a sustainable place for our canine companions. The Indian dog & its global footprint Scientists and historians universally agree that humans and dogs have an especially long shared history in the Indian subcontinent. A dog with a leash is visible in the rock paintings of Bhimbetka, conservatively dated to 5000 BCE, but likely much older. Indus Valley cities, at their peak in the third millennium BCE, had many breeds of domesticated dogs. Terracotta figurines of collared dogs have been found at multiple sites, and Harappans were even buried with dogs on occasion. German scholar Willem Bollée, in his monograph Gone to the Dogs in Ancient India, notes that a mastiff-like breed with floppy ears and a curled tail is visible in Harappan figurines. Even at this early date, there appears to have been some international trade in dogs, as a similar breed was also present in Mesopotamia. A few centuries later, c. 1500 BCE, dogs were mentioned in the earliest portions of the Vedas: the storm-god Indra was believed to have a female canine, Sarama. Other deities, such as Yama, the god of death, and Rudra, the roaring one, are also described as being accompanied by dogs. Legends described Sarama as a loyal hound who helped sages retrieve cows stolen by asuras. So positive was Sarama's reputation that the term Sarameya, 'Sarama's Children', became one of the many Sanskrit terms used to refer to dogs. Economist and Indologist Bibek Debroy writes in Sarama and Her Children that the generally positive view of dogs continued into the last centuries BCE. In the later recensions of the Mahabharata and the Ramayana, dogs are spoken of as fierce hunters and loyal companions. At the same time, there was also a general trend toward linking dogs with 'lower', working-class people. Indeed, through most of the history of the Indian dog, the humans who worked most closely with them seem to have been largely illiterate and working-class. This by no means reduced their expertise in dog-handling. Around the 400s BCE, as the earliest Gangetic states were developing, the Greek writers Herodotus and Xenophon mention fearsome imported Indian dogs who accompanied the emperors of Persia—at the time the most powerful men in the world—on the hunt. These Indian dogs were exported as far as Greece, and used to hunt boar and deer. When Greek warlord Alexander III of Macedon arrived in the Indus Valley in 326 BCE, the historian Ctesias reports, a local Indian tribe entertained him by setting their mastiffs loose on lions. The dogs would not release their grip even when dismembered. These fearsome animals, according to Aristotle, were the cross-breeds of tigers and dogs. Also read: World's most expensive dog turned out to be a hoax. Abusive breeding is still very real The 'impurity' of the dog By the early centuries CE, Bibek Debroy writes in Sarama and her Children, there was a marked change in literate Indian views of dogs, particularly in the Dharmasutras – Sanskrit moral and social codes authored by Brahmins. Working with animals came to be seen as ritually polluting. As the Manusmriti puts it (Book 3, verses 162–3): 'A trainer of elephants, oxen, horses and camels… a breeder of sporting-dogs, a falconer…. Should be avoided during oblations offered to the gods and ancestors.' As an extension of this logic, dogs, and the people who worked with them, were pushed to the margins of society. In Book 10, verses 51–56, the Manusmriti declares that 'The dwellings of Chandalas [the 'lowest' caste] and the Shvapachas [literally 'Dog-Cookers', another 'low' caste] shall be outside the village… their wealth shall consist of dogs and asses. The clothes of dead bodies shall be their dress… They shall always execute criminals.' Dogs' breath and spittle—even their presence, and those of their 'Chandala' owners—came to be seen as polluting Brahminical rituals. Simultaneously, animals hunted by dogs (and Chandalas) were considered suitable to eat (Book 5, verses 130–131), and those who killed dogs were to be punished, as per the Gautama and Baudhayana Dharmasutras. It is difficult to pinpoint the reason for the literary disdain of dogs. Broader social changes were afoot in the early centuries CE, as Sanskrit became the dominant language of learning, and Brahmins transitioned from priestly roles into a broader administrative, intellectual, and ritual class sought after by new states. As the naturalist, critic, and historian S Theodore Baskaran writes in The Book of Indian Dogs, this upper class 'shunned' dogs. At the same time, there's plenty of evidence to suggest that the population of Indian dogs only continued to grow with states and cities, and it wasn't just the 'lower' castes that associated with them. In the Ajanta murals of the 5th century CE, a stocky little dog breed with small ears is shown as part of royal hunting processions. Dogs are also mentioned as eating up offerings placed in town squares, in Sanskrit dramas such as the Mricchakatikam. This mixed attitude toward dogs—textual disdain from the ritual elite, paired with adoration from those who actually worked with the animals—would go on to become the new norm in the medieval period. Literature routinely looked down upon dogs, and to this day, 'dog' and 'bitch' are considered terms of abuse in many Indian languages. Yet, working dogs were everywhere in the subcontinent, and as literacy trickled into new groups, they recorded much more positive relationships with their canine companions. In Karnataka and Tamil Nadu, sculptures, both in temples and on memorial stones, depict powerful guard dogs and hunting-dogs. Dogs were gifted by kings to their loyal vassals, such as Kali, who belonged to the Ganga king Butuga II and was granted to his knight Manalera for his services in battle. Kali was later killed during a fight with a wild boar in 949 CE. While Kali and Manalera belonged to the medieval elite, we also know of humbler pairings of master and companion. In Kolar district, a pair of dogs called Dhalaga and Loga killed over 100 boars over the course of their lives before dying in a hunt; they were commemorated by their master, son of a local chief called Parasandi. Archaeologist AV Narasimha Murthy recorded other cases of dogs fighting off tigers and cattle-raiders in an archived piece in the Star of Mysore. By the 12th century, the Deccan emperor Someshvara III, in his Manasollasa court manual, wrote with admiration of dog breeds sourced from present-day Punjab, Kashmir, Andhra Pradesh, and Maharashtra. He described their colours – ranging from whitish to red and yellow – and how some of them bore stripes or spots. They could do everything, from chasing down hares to tearing apart boars. Around a century later, the Jain writer Hamsadeva, in his Mriga-Pakshi-Shastra, seemed to be taking direct aim at earlier Brahminical writers when he declared, at the end of Book 1: 'Those who do not protect the animals in the world, will never get fame, virtue and pleasure… Though animals cannot talk as human beings, they are very useful to people.' In medieval India, as today, there seemed to be as many attitudes toward dogs as there were dogs. Also read: India can resolve dog-human conflict like US and Netherlands without killing the canine Indian 'street' dogs today It would appear that India has always been home to a dizzying variety of dogs, some selected and bred for work, others evolving to live at the margins of settlements. According to Theodore Baskaran (Indian Dogs), there was no conception of 'purebred' dogs, or even of house dogs as pets. Rather, just as humans had a jati or caste linked to their occupation, so did their dogs. The Banjara tribe, for example, kept Banjara hounds. What made the dogs Banjara hounds was the fact that they lived with, hunted with, and travelled with Banjara caravans. Such working dogs were not allowed into living quarters, bathed, or groomed. They were fed and worked. Or they scavenged and begged in towns and villages, evolving to fill a specific niche in urban ecology. This was in marked contrast to European attitudes to dogs, which from the 18th century onwards had a deep, often painful, impact on our relationship with our canine companions. The European traders and mercenaries who immigrated to India brought with them the concept of breed purity, and considered their dogs suitable house-pets who were superior to Indian 'mongrels' and 'pariah dogs'. Krithika Srinivasan, an expert on human-dog interactions and public health, writes that 'pariah dogs' were probably a type kept by the Paraiyar, now a Scheduled Caste in Tamil Nadu. As 'mongrels' they were sometimes hunted by Europeans for sport. Art historian Dorota Kamińska-Jones, in 'Multiple Roles of Dogs in India: Culture, Art and the Colonial Context', writes that Indian artists often stereotyped Europeans by showing them accompanied by tiny 'purebred' dogs. Soon, though, European breeds were all the craze, and Maharajas who once took pride in their native hunting-dogs were importing foreign dogs ill-suited to the Indian environment. This fad was then picked up by Indian middle classes, who invited European dogs into their homes before our native breeds. This led to the dying out of many specialised Indian dog breeds, who were expelled to the streets and mingled back into the pool of urban, free roaming dogs. But there is still hope. Rescued Indian dogs, now called 'Indies' and 'desi', are slowly but steadily finding welcoming homes in urban India. As for the less lucky ones, as Srinivasan puts it in her article for Aeon, though Indians frequently see 'stray' dogs as a 'problem', there is also a strong sense that they deserve to live on the streets where they have evolved for countless generations. In a survey she conducted in Chennai, 79.3 per cent of respondents agreed that dogs were paavam — a most endearing term, meaning 'innocent' or 'vulnerable'. It often seems to be the case that elite Indians, who rarely interact with street dogs, are most insistent that they be removed for 'safety' or in order to conform to European notions of sterile urban spaces. Indians who actually occupy these spaces, however, tend to have more positive views of dogs. At the same time, rabies, dwindling populations of other Indian wildlife, and occasional conflict with humans are real challenges. Solving them will require serious state capacity, animal welfare laws, and consultations with urban ecologists and public health experts. An interspecies relationship of 10,000 years is not going to be fixed overnight. All I can say is that any lasting and humane policy toward India's dogs must take into account our long, shared history, replete with warmth and affection, and sometimes fear and contempt. For thousands of years, dogs have shared our urban and work environments, sometimes independent from us, sometimes not. Anirudh Kanisetti is a public historian. He is the author of 'Lords of Earth and Sea: A History of the Chola Empire' and the award-winning 'Lords of the Deccan'. He hosts the Echoes of India and Yuddha podcasts. He tweets @AKanisetti and is on Instagram @anirbuddha. This article is a part of the 'Thinking Medieval' series that takes a deep dive into India's medieval culture, politics, and history. (Edited by Zoya Bhatti)


Hindustan Times
2 hours ago
- Hindustan Times
Towline connected to burning ship to shift it from Kerala coast: Official
As the fire on the Singapore-flagged cargo ship containing hazardous and flammable cargo off the coast of Kerala continued on the third day, a joint team of the Indian Coast Guard (ICG) and the MERC Salvage Master connected a tow line to the still-burning ship as part of efforts to move it away from the Indian coastline, officials familiar with the matter said on Wednesday. Though the blaze on the Singapore-flagged MV Wan Hai 503 has been largely contained, the fire persists in the inner decks and areas near the fuel tanks, said ICG officials said. Since the vessel, carrying 122,128 metric tonnes of fuel and hundreds of containers including hazardous cargo, continued to drift within the Indian Exclusive Economic Zone (EEZ) around 42 nautical miles from Beypore port in Kerala, officials have deemed it important to douse the fire and parallelly tow the ship away from the coast. Despite unfavourable weather conditions, an ICG chopper was able to winch five members of the salvage team and an aircrew diver onto the forward bay of the burning vessel so as to connect the ship to a tug boat, an official said. 'With the assistance of the ICG, the MERC crew was able to get onto the ship while it was still burning and connect a tow line using the tug boat 'Water Lily'. It's a big achievement since fire is still reported to be raging within the inner decks. It was a difficult operation,' Sekhar Lukose Kuriakose, member secretary of the Kerala state disaster management authority (SDMA), said. Another official said that five ships of the ICG, two Dornier aircraft, and one chopper are involved in the operation, along with two vessels provided by the Directorate General of Shipping. The vessel's owners have appointed a salvage team to assist the ICG, while the Indian Air Force has been requested to provide further aerial support. The Indian National Centre for Ocean Information Services (INCOIS) said on Tuesday that the containers which fell into the sea from the Singapore-flagged vessel were likely to drift towards sections of the Kerala coast, Tamil Nadu coast and even Sri Lanka based on wind and ocean patterns. Of the 1,754 containers onboard the vessel, at least 157 are reported to be carrying hazardous cargo including pesticides, liquid and solid chemicals, styrene and other forms of micro-plastics. While it is not clear how many containers have fallen into the sea, officials have confirmed several of them in the water and many of them burst open due to the fire.