Though Kerala is a less industrialised state, the industrialization and developmental model, adopted in Kerala was not sustainable and created lots of problems and also seen people's struggles from different parts of the state. Several interventions from the part of people began to take place in Kerala after 1970s. A brief discussion of some of these movements is warranted for a comprehensive understanding of the magnitude of problems and its solution in the region. The. "Movements are increasingly perceived as vehicles of innovative and creative ideas (Oommen 1997: 46)." The discussion highlights the several experiments and innovations in modes of protest adopted by the people's struggle in Kerala.

In India especially after 1970s too many displacements were happening due to different developmental projects without proper rehablitation. Due to which too many environmental movements were vitnessed from different parts of the country. We all know industries and different projects in the heart of farmland and living place is the doom of the environment and social life of the people. It may also result in biodiversity loss and biological perils. New policies of development followed by the state (e g, building of big dams, Different developmental projects, industrial projects) that uproot local population without providing them with proper rehabilitation, and endanger the environment, are creating fresh sources of conflict.

"Terms like 'social movements' and 'people's movements' are sometimes used interchangeably, sometimes with different meanings. Though there are distinctions between people's movements and social movements, at this stage a precise classification would be premature. What is required for the present is a broad, pragmatically evolved concept with which the wide variety of people's responses to the multifaceted crises in their lives can be probed and collective efforts to bring about social change identified (Mushakoji, 1993: xi)." "The people's movements are the result of broader-based people's responses to ecological, ethnic or gender conflicts. Some of the people's movements have sustained over time; others are eruptions and die down after a while (Wignaraja, 1993: 17-18)." 'Social movement is the weapon of the weak against the strong whether viewed globally or within the confines of state-societies (Oommen, 2004: 184).' Della Porta and Diani (1999) define social movements in terms of four elements: "as (a) informal networks, based on (b) shared beliefs and solidarity, which (c) mobilize around conflictual issues, deploying (d) frequent, varying forms of protest". Wilson (1973, 23-27), distinguished four kinds of social movement- "transformative movements which aim to change the entire social structure often by violent means; reformative movements that aim at partial change, typically to offset prevailing injustices and inequalities; redemptive movements whose aim is to change radically the (decontextualized) individual, emphasizing personal betterment and alternative movements which aim to counter conventional cultural norms in favor of more self-sufficient and/or sustainable lifestyles."

"Social movements can be defined as collective action with some stability over time and some degree of organization, oriented towards change or conservation of society or some sphere of it (Garreton, 1997: 67)." Jan Nederveen Pieterse (1992: 6), identified various terms used to describe collective action. They include "attitudinal terms such as dissent, opposition, resistance, protest, defiance; terms emphasizing methods of action such as riot, violence, jacquerie, rebellion, mutiny, revolution, petition, demonstration, consciousness raising; general terms with normative or political overtones such as class struggle, liberation, emancipation, participation, empowerment and social science terminology such as collective behaviour, collective action, social movement."

According to the standard definition of a social movement, "it is a deliberate collective endeavour to bring change in any direction and by any means, it should have some degree of organization and normative commitment and active participation on the part of its' members Shah, 2008: 18)."

There are several co-existent discourses of development, of which M. Hobart (1993: 11-12) identifies three: "(i) the discourse of developers, (ii) the discourse of local people, and (iii) the discourse of the national government and its local officials." In 1987, the World Commission on Economic Development (WCED) provided what has been the most enduring definition of sustainable development: "development that meets the needs of the present without compromising the ability of future generations to meet their own needs”."

People's Struggles and Experiments in Kerala

Now we focus our discussion to various struggles in Kerala that have environmental characteristics. The following section of the article examines the interventions of people and their ramifications on people’s struggles with a focus on the debates in the context of Kerala. After analysing the conceptual debates, the article moves on to discuss the different environmental struggles in detail. victims formed chains of struggles in different parts of the state. The endosulphan affected people of Kasaragod, the victims of digging and leveling of paddy fields and destruction of rocks and hills, the protesters against the sand mining, the people of Plachimada who lost their life saving water, the people of Elur and Chaliyar whose water was dangerously polluted by the industries, are the people of some of these ‘small’ struggles.  A large number of sufferers and the affected people of Kerala came in struggle for their basic life and livelihood while the mainstream political organizations went on with ritualized activities. Neither they came to the real questions of the suffering people nor could they understand the formations of these people’s struggles. Those ‘big’ organizations still accused these ‘small’ struggles as going counter to the united focuses of the ‘big’ struggles (Neelakandan, 2009).

"The local struggles are part of the process of global transformation currently under way. They are modest manifestations of a search, non-theorized and non- verbalized, for an alternative scientific and technological culture; an alternative development paradigm; an alternative concept of state and security; and, with their stress on non-violence and justice and peace, an alternative civilization (Shiva, 2010: 277)." she gos on to argue that, "Although grass-roots ecological struggles are seemingly local episodes, their reverberations are global in import, if only because survival on the local plane is impinged upon by forces that are nonlocal in origin—such as the dominant proselytizing scientific and technological culture; the development paradigm forcibly imposed through conditionalities of loan and aid and trade; and overarching all this, the hard national-scientific state (Shiva, 2010: 277)."

The sectors that were the main constituencies of Kerala model of development declined and taken over by the market. The land, soil, forests, river, sea etc. were considered by the ‘mainstream’ not as bio existential factors, but as easy profit and income generating market resources. The people who lived depending on land, water, sea, fields, and forests were thrown away to the margins of society. The ideology of society became the social Darwinist ideology of ‘survival of the fittest’. Those people who fought for the real problems of life were isolated. These struggles emphasized on dalit, adivasi/tribal women and environment. The society and media both neglected them. Mostly they viewed these issues as ‘local’ and temporary (as some postmodern social problems). But these problems rose in number and severity, and by the end of 1980s they affected some part of the middle class also(Neelakanthan, 2009: 55-58). The main question is that, how has the state responded to these types of conflicts and demonstrations of protest by their victims?

Chaliyar River Prottection Struggle against grasim Factory

The first EMS ministry of Kerala signed an agreement with the Birlas to start a pulp factory in Mavoor, about 20 km east of Calicut city on the bank of river Chaliyar. M.A.Rahman (2009), points out that the first ever-popular environmental collective, the Chaliyar movement, actually originated by the sole efforts of a common, layman of the village on the bank of Chaliyar, Vazhakkadu, called K.A.Rahman popularly known as ‘Adrai’. But most of the historical documentations about the movement has unfortunately forgotten the local hero of the movement who himself was a victim of the Gracim factory that polluted the river and air and endangered the ecological and health habitat of the region so badly.

 It was in 1972 that K.A.Rahman formed “Chaliyar Jala Vaayu Shudheekarana Committee ’ (Chaliyar Water and Air Purification Committee). That must be the first ever organization for the protection of the environment in Kerala. It was seven years before the rally led by Joncy Mash against the SilentValley project in 1979. The studies condected by KSSP were also crucial to the success of the struggle. One of the most popular slogans of the Chaliyar environmental struggle was “kudchina vellam Gulmalaakkuna Birla company benda benda” (No, No to the Polluter of Drinking Water Birla Company). This dialectal and localized form of linguistic and cultural expression itself reflects the roots, sources and the nature of the participants of the struggle. It can be said undoubtedly that it is this layman’s language of struggle that led the struggle from the grass roots. It is very important to note about the Chaliyar struggle that it triggered and influenced the origin and development of many such struggles and environmental movements in Kerala and elsewhere in the country. The struggle against Endosulphan in the Northern part of Kerala was started following the Chaliyar movement. Finally the company was laid off in 1982. The movement has been succesful and now Chaliyar is a clean river.

Movement against the Silent Valley Hydroelectric Project

One of the early and complete successes of environmental movements was the abandonment of the Silent Valley hydroelectric project in Kerala. It was the article of E.Unnikrishnan (published in Mathrubhumi Weekly (2008) that revealed the crucial role played by the zoology expert and an academician Joncy in the Silent Valley movement. That otherwise is understood as popularized and won by the KSSP. As for Silent Valley, the late prime minister's desire to carve a niche for herself in the international environmental community (and the influence of prominent individuals such as Salim Ali) played ho mean part in the final decision to scrap the project (Guha, 1988: 2581). This awareness among the people was created by the concerned citizens of the state, popularly known as the Kerala Shastra Sahitya Parishet (KSSP), wich can be loosly transilated into English as Kerala Scientific Literacy Society. Armed with a campaign theme of'science for social revolution', the kssp urges the government to adopt a 'prudent' application of science and technology for development. The measure of success the kssp has had in influencing development policies to follow an environmentally sound development path is borne out by its ability to stop or modify numerous ecologically controversial industrial and energy projects, including college and university teachers and students, professionals, homemakers, poets etc. The need for people's science was actually felt and later there came up statewide organizations to promote science and scientific temper among the ordinary men and women. People's science movement was born out of the Silent Valley Project (Punalekar, 1998: 37-38). While including elements of the Naxalite movement and radical Christian groups, Ecological Marxists are perhaps most closely identified with the Peoples Science Movements (for example, the Kerala Sastra Sahitya Parishad), whose initial concern with 'taking science to the people' has widened to include environmental protection (Guha, 1988: 2580). Joncy gets fame and very importantly the recognition in the history of the environmental movements in the country, as M. A.Rahman observes, mainly because he shares the socially high valued tag of a scientist, academician or an intellectual. In this project, however, there was no local people's involvement as there was no displacement of people. The movement was fought primarily on environmental grounds and mostly at the intellectual level. Several literary figures also helped in the movement by highlighting the scenic beauty of silent valley. The major concerns of this movement were the adverse environmental impact on Silent Valley, one of the last surviving natural tropical forests in India and protecting a rare breed of monkey, lion-tailed macaque. With the active support from the International organizations like World Wildlife Fund (WWWF) and the International Union for the Conservation of Nature and Natural Resources (IUCN) the movement assumed international importance. Finally they have called off the project and Silent Valley is prottected now.

Plachimada Struggle against Cococola Factory

The Plachimada struggle against the multinational corporate giant Coca Cola Company in Palakkadu, Kerala was a spectacular victory in the history of the people’s resistance against the exploitation of the ecological and environmental resources by the corporates. Despite its victory in the legal battle, it could not compensate for the pain inflicted upon the body of nature and natural resources in the region. The contractor who was assigned to remove the waste instead started making profit out of that by selling them out as a fertilizer to the farmers though fraud. The farmers could not identify the problem at the initial stage. Besides, the agriculture came flourished. However, Led, Cadmium, Zink, Manganese, and Chromium in the sledge reached the paddy fields and in turn to the ground water through the soil. The protests in Plachimada broke out only when it was found in drinking water wells. (Sitaraman, et al 2010: 28-33). Of late, the government has conceded to the demands of the protestors by cancelling the license of the company in that area. The government has also consituted a committee to look into the issue of compensation for the affected people.

Athirappalli Anti Dam Struggle

Athirappalli Satyagraha started on 25 February 2008. This is another success full movement in Kerala. The dam at Athirappilli (23metre height, 311-metre length) was proposed in Chalakkudi River above the Athirappilli - Vazhachal water fall (Trishur District in Central Kerala). The protests on environmental apprehensions started by the Chalakkudi Puzha Samrakshna Samithi (Committee for the conservation of Chalakkudi River) and ‘Nilanilp’ (Existence), an environmental activist group, by filing a case in Kerala high court. The first Satyagraha for Chalakkudi River was in 2005, December 23. By June 2005, a popular forum named ‘Chalakkudi river protection Forum’ has come to existence. Many socio political and environmental organizations have come in support of the indefinite Satyagraha that started in 2008. The socio cultural activists and intellectuals like Medha Patkar, Sugatha Kumari, Sukumar Azheekode, Prof. Sara Joseph, and Prof.K.G.Shankara Pilla et al. extended their support and visited the site of protest. However, the people of the area have openly opposed the project, while the government is on its way to implement it ruthlessly (Latha, 2009: 13). Now Government is not moving with this project due to the prottust by local community and others.

Role of Vigilant citizens for success of the movements

Role of Citizens action groups and public interest groups in environmental protection is very important. Citizen action groups can do the most at the local level. They can rally experts from different fields to educate the public on the hazards of unsound pollution and the proper alternative practices. Alliance should be created between, scientists, naturalists, journalists, and activists who can carry on the struggle and educate masses. This things were properly used in Kerala. Sundarlal Bahuguna (2007: 20-21) argues that, there has been much dependence on political leaders and parties for change. However, in most cases they are captives of the system. There may be exceptions who may initiate some radical changes, but the sanction for such changes should come from the people, because in a democracy, 'Will, not force, is the basis of the state'. The will of the people will build public opinion. These will be in the form of small local initiatives, small voluntary groups (not NGO's which implies a body which is supplementary to the government and a part of the establishment) of humanitarian scientists, social activists and compassionate literary men, artists and journalists. In Eloor, we have seen that the movement was backed by a very active citizenry and the association of citizen scientists and intellectuals proved helpful for the movement to gain legitimacy within the larger society.

Attitude of mainstream political parties towards the struggles were indifferent still people from different political parties came together for protecting their environment. When it comes to leadership structure of the movements from Kerala is that local people were participated in most of the environmental movements unlike Narmatha Bachao Antholan. Intelectuels were providing knowledge for public through article writing and other means. We can say that mass media have played a big role for organising this many environmental movements from Kerala. Kerala boasts the largest consumption of newspapers, magazines and books per capita in India (Parayil, 1996: 943).Kerala has the largest newspaper reading population in the world. Intellectual weeklys are crucial to take the issues to the people through articles, stories, poems, interviews etc. Role of environmental activist poets like Sukatha Kumari is also very important for taking issue to people. There are a large number of weeklys printing in Malayalam like Mathrubhumi, Madhyamam etc. that play a very important role in forming the debates in the public sphere in state.

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