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The Opposite of Colonization is Indigenization : Imagining Energy Futures through South Asian Science Fiction

 

“Everything in the universe may be described in terms of energy. Galaxies, stars, molecules, and atoms may be regarded as organizations of energy.” – Leslie A. White

 

Introduction: Imagining Climate Futures through Science Fiction

South Asia, with its vibrant tapestry of cultures, histories, and ecosystems, stands on the precipice of a climate crisis that threatens to unravel the very fabric of its societies. From the parched landscapes of northern India to the increasingly erratic monsoons in Bangladesh on to the melting glaciers in Pakistan, the region is experiencing the acute impacts of climate change with unsettling intensity. Rising temperatures, more frequent and severe weather events, and rising sea levels are no longer mere anomalies, but daily realities that are reshaping lives and livelihoods across South Asia.

The environmental changes facing South Asia are emblematic of a broader global predicament, yet they are experienced here with an immediacy that aggravates the urgency of the situation. Coastal cities like Karachi, Mumbai and Kolkata are grappling with the threats of flooding and saltwater intrusion, while rural areas endure the punishing effects of prolonged droughts and crop failures. The historical and ongoing exploitation of fossil fuels has caused and aggravated these challenges, driving economic development at the expense of environmental sustainability and social equity.

In the backdrop of these climate change concerns, the question of energy has been a frequent one. Energy, in the modern sense, refers specifically to the forms of power and electricity that drive modern societies. Modern societies—characterized by advanced technology, rapid communication and globalization, as well as the various privileges that come alongside it—have been made possible because of energy. This especially includes energy derived from fossil fuels, which powers not just the capitalist machine, but also our daily lives. However, these privileges do not come without significant dangers. This is because in the process of becoming modern, we have adopted cultures based on violence of our lands and people in pursuit of economic gain and power, which has a significant and lasting impact on the climate, and is the main reason for the climate catastrophe we are facing today.

 

This intersection of climate change and energy highlights the violent impacts of our current energy systems. As fossil fuels remain the backbone of modern energy production, their extraction and consumption are inherently violent processes that inflict widespread ecological degradation, socio-economic inequities, and the loss of indigenous knowledge. From deforestation and oil spills to air and water pollution, all of which exacerbate climate change and its accompanying crises, to the social dimensions of this violence, which are evident in the displacement of communities. Marginalized and indigenous groups, in particular, bear the brunt of environmental degradation and resource extraction, as well as with the loss of indigenous knowledge previously associated with the stewardship of the now lost land and environment.

 

To effectively imagine and implement sustainable climate futures, it is crucial to confront and understand this violence. By critically examining the destructive impact of our current energy paradigms, we can better appreciate the urgency of transitioning to energy systems that prioritize ecological balance and social justice. This understanding serves as a foundation for envisioning alternatives that not only mitigate climate impacts but also rectify historical injustices, paving the way for more equitable and resilient energy solutions in the future.

 

While energy systems are generally regarded as physical and material systems, they are also social and cultural systems as our society is organized around them. The way that we function in all aspects of our life is heavily dependent on energy, despite the fact that energy is invisible to us. Although we cannot see energy, it is inarguably the biggest force that governs our modern societies, defining how we live, work, eat, sleep and communicate with one another.  Hence, we are citizens and subjects of fossil fuels, and so any meaningful response to climate change will have to bide with the fact that world and its people that have been created from fossil fuels. A reimagination of our current energy systems is thus an essential climate response, as it challenges us to transform our dependence on fossil fuels into a more sustainable and equitable relationship with energy.

 

The speculative quality of science fiction (SF) offers a useful framework for reimagining these systems and addressing their challenges. The ability to imagine worlds beyond our current reality allows us to explore potential responses to environmental crises, offering a ground for examining both the cultural and physical dimensions of climate change. Contemporary science fiction authors have increasingly focused on climate issues, using their speculative storytelling to address the complexities of environmental and climate change through a cultural lens. Through their narratives, they explore how climate change might reshape our physical environments, societal structures, and cultural norms. Mark Fisher, in “Capitalist Realism”, states that it is easier to imagine the end of the world than it is to imagine the end of capitalism. Science fiction’s speculative nature lends itself well to interrogating the present and the social realities that make up contemporary capitalist society while simultaneously imagining and influencing futures. Stuart Hall (1990) suggests that cultural representations such as literary science fiction texts are not simply reflections of reality, but rather they actively construct and shape our understanding of the world. According to Francesca Ferrado, through SF imagining, the present is an “ongoing project that influences the future.” By weaving together imaginative scenarios with pressing environmental themes, science fiction not only entertains but also provokes critical reflection on our present trajectory and potential pathways forward.

 

Imagining these pathways forward for the region of South Asia, “Indra’s Web,” a short story by Vandana Singh from her collection of stories titled Ambiguity Machines and Other Stories (2018) manages to highlight the importance of cultivating a culture based on the needs of the land and its people rather than adopting cultures not suited to its needs. It is set at the end of the 21st Century in a South Asia ravaged by climate change. The focus of the story is on Mahua, who is using her skills as an engineer to work with indigenous and marginalized communities to find sustainable modes of living. With her affinity for recognizing patterns, she devises energy infrastructure and technologies as well as designs an urban plan that is aimed at facilitating connections between various species rather than privileging human culture and society over other living beings. With her team, Mahua builds a small, zero carbon basti named Ashapur that is based on an ethos of sustainable and communal living and is adapted to coexist with its local ecology. It is sustained through a smart energy grid, the Suryanet, that replicates patterns of connectivity between the plants of the forest (9). The city’s effectiveness is enhanced by its multi-scale connectivity, and Mahua envisions that the success of Ashapur will inspire the creation of hundreds of similar communities, potentially leading to significant climate impact. Singh’s story is a good example of how the speculative quality of SF can lend itself to offering roadmaps in the face of climate change catastrophe. In the story, Ashapur’s foundation on a traditional ecological metaphor of connectivity, rooted in indigenous knowledge, informs the city’s design, and in doing so, reimagines our current energy system, and our lives and relationships within this system

 

Indigenizing Energy in Indra’s Web

“Indra’s Web” imagines our energy futures through the process of indigenization. Indigenization in the story plays a crucial role in the development and application of new energy systems that are developed in the ongoing aftermath of climate devastation of the subcontinent at the end of the 21st century in the story. The story follows Mahua, an engineer belonging to an indigenous Adivasi tribe in India, who integrates traditional indigenous wisdom, passed down from her grandmother, with her training as an engineer, into her efforts to create sustainable living solutions, especially through energy systems. Indigenization typically refers to the process of adapting or incorporating indigenous or native elements, principles, or practices into a cultural, social, or institutional framework that has historically marginalized or excluded them. In many ways, indigenization and colonization are fundamentally opposed in their impact and intent. Colonization involves the external imposition of power over a land and its people, leading to the suppression or replacement of indigenous cultures, knowledge, and systems, as has happened with Adivasi communities in South Asia. It typically results in domination and marginalization, eroding indigenous ways of life and imposing foreign norms and practices. Colonization universalizes western culture and undermines indigenous culture, sidelining the idea that culture is meant to be determined by immediate surroundings and hence is meant to be diverse and distinct.

 

In stark contrast, indigenization is about reviving, preserving, and integrating indigenous knowledge and practices into contemporary contexts. Whereas colonization imposes external knowledge systems and often disregards indigenous ways of understanding the world, indigenization validates and integrates indigenous epistemologies, aiming to correct historical imbalances in recognition. Mahua’s approach embodies indigenization by merging contemporary technology with traditional ecological knowledge and practices. Central to this process is the design and implementation of an energy system that is built on principles of connection and equality for all people in Ashapur. This is in contrast to modern energy systems which are built and sustained on motives of profit and economic growth rather than accounting for the needs of the people, causing increasing vulnerability of marginalized groups.

This story underscores the critical idea that energy systems play a role in shaping societies. Access to energy is not merely a matter of convenience; it is a fundamental determinant of socio-economic status. In many societies, energy access is deeply uneven, creating stark divides between those who enjoy the benefits of modern energy services and those who do not. This disparity is evident in both global and local contexts, where affluent areas typically have reliable and extensive energy infrastructure, while marginalized communities, often in rural or impoverished regions, experience limited or intermittent access. The inequities in energy access are not incidental but are reflective of broader socio-economic inequalities. Those without reliable energy sources face significant disadvantages, including reduced educational and economic opportunities, limited access to healthcare, and diminished quality of life. This lack of access compounds existing marginalization, reinforcing cycles of poverty and disenfranchisement. For instance, rural communities without electricity struggle with inadequate lighting for education and work, while the absence of modern energy services can hinder access to essential amenities like refrigeration for food and medicine.

The replication of these inequities in energy systems reflects deeper societal structures where energy access is intertwined with privilege and power. By understanding how energy systems are built upon and reinforce these socio-economic divides, we gain insight into the broader implications of energy inequality. This awareness is crucial for reimagining energy futures that prioritize inclusivity and equity.

Such an energy future is imagined by Singh through the conceptualization of the Suryanet, a smart energy grid that mimics the patterns of connectivity found in the local forest’s plant life. “There is a fungal network, a myconet, a secret connection between plants of the forest. They talk to each other in a chemical tongue. Ashapur’s first smart energy grid, the Suryanet, is modeled on the myconet itself” (9).  The Suryanet is a grid that connects five suntowers, and its unique design allows it to recognize and automatically send energy to any suntower which does not have an ideal amount. Similarly, these suntowers are connected to the homes, schools and hospitals of Ashapur, similarly identifying and hence automatically supplying energy to those spaces which are lacking. In times of crisis and energy shortage, the energy is distributed to areas that most required them, the hospitals, highlighting how this energy infrastructure aids the most vulnerable rather than marginalizing them.

 

This energy system, based on the foundational of connectivity, perpetuates a system of equality and harmony rather than inequality and division of different segments of society. The result of this innovation is a society that has “connectivity at multiple scales” (10). The Suryanet is not merely a technological advancement but a reflection of traditional ecological knowledge that understands and respects natural interconnections, and how they are integral in the functioning of a society. By replicating these natural patterns, the energy system aligns with indigenous principles of harmony and sustainability, demonstrating a deep respect for and understanding of the local ecology.

 

The concept of connectivity, which is integral to Ashapur’s design, is rooted in indigenous knowledge about the interconnectedness of all living things. This traditional metaphor is applied to create a community that operates on principles of mutual support and sustainable interaction with the environment. The Suryanet’s design, inspired by natural processes, ensures that energy production and consumption are optimized in a way that mirrors the efficient, cyclical nature of ecosystems. This approach highlights how traditional indigenous knowledge can inform modern technological solutions, resulting in systems that are both innovative and ecologically harmonious.

 

In this way, indigenization in “Indra’s Web” is about leveraging indigenous insights to inform and guide the development of new technologies and systems. It transforms the way we approach climate change and sustainability by grounding these efforts in a deep understanding of and connection to the natural world. By integrating indigenous knowledge into the design of Ashapur and its energy systems, Mahua and her team demonstrate how ancient wisdom can be revitalized and adapted to address contemporary environmental challenges, ultimately fostering a community that thrives in balance with its surroundings.

 

Alternate Urban Infrastructures in Indra’s Web

The most striking aspect of this story is its capacity to introduce entirely new energy systems within just a few pages. It vividly demonstrates how Ashapur, the city at the heart of the narrative, was conceived through a deep understanding of and adaptation to natural processes. This innovative approach underscores a key strength of indigenous knowledge: the ability to learn from and harmonize with the environment. By drawing on natural patterns and systems, the story reveals how indigenous wisdom can guide the development of energy infrastructures that are not only sustainable but also intricately aligned with the ecological context.

 

This is in contrast to contemporary energy systems, which are often founded on exploitation and have detrimental impacts on local communities. Energy extraction processes typically involve displacing people and deepening inequality, while access to energy remains uneven in a modern world. In the Thar region in Pakistan, lignite coal has been extensively mined after displacing the local community, who do not even get to reap the benefits of increased energy resources as they continue to suffer from energy shortage, while the coal is readily transported to the wealthy areas of the country. The reliance on fossil fuels not only results in severe environmental damage and pollution but also contributes significantly to long term climate change in the form of environmental catastrophe as well as rising temperatures. Mainstream environmentalists often argue that switching to renewable energy is the sole solution. However, renewable energy systems are also land-intensive and can perpetuate similar cycles of exploitation and harm. For instance, large-scale renewable projects can displace communities and disrupt local ecosystems, just as fossil fuel extraction does.

 

Singh’s story offers a compelling case for the importance of urban planning that too, accounts for the needs of its surrounding natural landscape and local inhabitants. It presents a form of urban existence that avoids the pitfalls of traditional and renewable energy systems by not exploiting nature or harming local species, including land, animals, and people. This alternative energy paradigm creates an urban environment that challenges capitalistic models of energy production and emphasizes a sustainable approach. It provides a vision for urban life that prioritizes environmental and social well-being, utilizing resources in a manner that minimizes harm and promotes harmony with both people and the planet.

 

Urban design plays a crucial role in the function of Ashapur, reflecting how thoughtfully considered architecture can harmonize with the local environment. The city’s design is deeply rooted in traditional materials and construction techniques that have long been adapted to the specific climate of the region. For example, Ashapur’s use of a durable mixture of mud, straw, rice husk, and lime-based plaster illustrates a profound understanding of the local environmental conditions. These materials, which have been in use for thousands of years, offer significant benefits: they naturally regulate temperature and provide effective insulation against the extreme summer heat. This contrasts sharply with contemporary South Asian architecture, which often relies on modern, heat-trapping materials and Western-style designs that exacerbate heat retention and increase reliance on air conditioning. In contrast, Ashapur had “enormous energy savings from building construction and layout – none of the buildings needed air conditioning” (10).

 

In Ashapur, the integration of these traditional materials ensures that buildings remain cool without the need for artificial cooling systems. The thick mud walls, for instance, act as a natural defense against the intense heat, significantly reducing the need for energy-intensive air conditioning and resulting in substantial energy savings. This emphasis on climate-appropriate design not only enhances comfort and sustainability but also highlights the inefficiencies of modern architectural practices that overlook local weather patterns and environmental needs.

 

Moreover, the urban design of Ashapur is meticulously planned to support communal living and ecological balance. The city layout preserves traditional patterns, allowing spaces for social interactions and natural processes. This approach fosters a sense of community and aligns with the principles of sustainability, demonstrating how urban design can be both culturally and environmentally responsive. By reviving and incorporating traditional architectural wisdom, Ashapur serves as a model for how urban design can be tailored to the local climate, ensuring resilience and efficiency in the face of contemporary environmental challenges.

 

Moreover, the urban design and plan of Ashapur is one which consciously eschews ideas of order and efficiency, hallmarks of capitalism and colonialism, privileging instead webs of connectivity at various levels. Mahua, her team, and the residents of the basti ensure that the street pattern of the original slum was kept intact but improved upon, “allowing room for people to congregate in front of this chai-house or in that niche, so that old women could gossip and mind the little ones, and the wandering cows and pariah dogs had room to rest” (148). In this way, by returning to traditional, indigenous modes of architecture and urban planning, the story illustrates how indigenization is oftentimes a decolonial practice.

 

Speculating “Nets of Reality”: Indigenous Philosophies  and Imagining Climate Change Futures

 

“She loves this marriage of the traditional and thenew,

The forest and the city,

This great experiment, this marvel that is Ashapur,

City of Hope”

 

Singh’s story shows how indigenous knowledge includes systems of living that are deeply integrated with the needs and dynamics of the local environment. This knowledge encompasses both contemporary and traditional practices. It reflects a holistic understanding of how to coexist with and adapt to the natural world, ensuring that human activities are in harmony with ecological processes. Such knowledge is not static but keeps evolving, incorporating modern insights while remaining grounded in long-standing principles of environmental sustainability that were fundamental to indigenous living practices. In addition to the ways in which the story, as previously discussed, incorporates modern scientific and technological insights into long-standing principles of environmental sustainability, the story also embodies the indigenous philosophy of interconnectedness which forms the spiritual and ethical basis of the design of Ashapur.

 

It is clear that the relationship between humans and the environment has transformed over time, and that colonialism has played a crucial role in this transformation. Fabrizio M. Ferrari in his book “Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions,” (2016)  Discusses pre-colonial South Asian indigenous philosophies, religions and literature acknowledged environmental elements as sentient beings. However, with the subjugation of colonialism, this local knowledge was destroyed through “cultural denial, exploitation of natural resources and political oppression”.  Colonies and their people were perceived as mere resources that colonizers could use to foster economic growth, and exploitation of people and resources were normalized. This culture of exploitation that characterizes capitalist society as well, has taken the place of traditional ways in which people have lived in harmony with nature.

 

In Indra’s Web, by contrast, Singh imagines ways in which this traditional ecological knowledge can instead be incorporated in a world that is fraught with the impacts of climate change and an exploitative economic and energy system.  Within the semi-fictional world of the story, she creates an altered “nature of reality” based upon traditional modes of existence. A nature of reality is an explanation of that reality and a person’s interactions with their changing environments. Singh transforms the exploitative and extractive nature of reality in the setting of the story into one more aligned with traditional ecological modes of existence.

 

In the story, Mahua recounts a tale her grandmother shared about an “infinite cosmic network in which every node mirrors the whole” (13). This narrative draws from the Mahayana Buddhist concept known as the “Jeweled Net of Indra.” Originating from the Mahayana Buddhist tradition between 200-500 CE, the Jeweled Net of Indra symbolizes the interconnectedness of all things in the cosmos, illustrating an omnipresent, energetic web where each part reflects the entirety. Rachel Capruso, in “Across the Universe: Indra’s Net” (2016), argues that the Jeweled Net of Indra served as a “model of reality” in traditional Buddhist thought, and posits that it should be revived to address contemporary societal challenges. This model questions the notion of individual sovereignty, instead highlighting the principle of mutual dependence and interconnectedness.

 

While Mahua perceives the world as a network of interconnected relationships, her efforts enable others involved in the Ashapur project to adopt this “new way of looking at the world” (11). This perspective transforms into a community rooted in principles of collective and sustainable living. This worldview materializes into a community that embodies an ethos of ecological harmony and mutual support.

 

Conclusion

In conclusion, Vandana Singh’s “Indra’s Web” serves as a powerful narrative that demonstrates the potential for integrating indigenous knowledge and practices into contemporary energy systems. Through the creation of Ashapur and its innovative Suryanet energy grid, Singh illustrates how traditional ecological wisdom, rooted in the interconnectedness of all living things, can inform and enhance modern technological solutions. By mimicking natural patterns and systems, such as the myconet, Singh provides a blueprint for energy infrastructures that not only align with but also celebrate indigenous principles of sustainability and harmony with the environment. This fusion of traditional and contemporary approaches highlights the profound relevance of indigenous knowledge in addressing today’s climate crises.

 

The story exemplifies how indigenization—reviving and incorporating indigenous epistemologies into current frameworks—can offer transformative solutions to modern challenges. By countering the exploitative and extractive tendencies of both fossil fuel and large-scale renewable energy systems, Ashapur’s design demonstrates an alternative path forward. It underscores the importance of learning from and adapting to natural systems, thereby rejecting the damaging practices often associated with traditional and renewable energy technologies. This approach showcases the potential of indigenized energy systems to foster a more equitable and ecologically balanced future.

 

Moreover, Singh’s narrative reflects a broader shift towards valuing indigenous knowledge production, both traditional and modern, as critical to innovative problem-solving. The incorporation of the Jeweled Net of Indra into the story’s conceptual framework emphasizes how ancient philosophies of interconnectedness can inform and guide contemporary technological and societal advancements. By weaving together indigenous cosmologies with modern engineering, Singh not only honors traditional knowledge but also demonstrates its adaptability and relevance in a globalized context.

 

Indra’s Web advocates for a paradigm shift where energy systems are not merely technological artifacts but integral components of a sustainable, culturally attuned society. This shift requires a deeper engagement with and respect for indigenous wisdom, fostering systems that reflect a holistic understanding of our relationship with the natural world. Through this vision, Singh invites readers to envision a future where energy infrastructures are designed to support and enrich the environment, drawing upon the profound insights of both traditional and contemporary indigenous knowledge.

 

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Shanzeh Afzal is a Research Associate at The Knowledge Forum, where her work is focused on the energy-climate nexus of Pakistan. She completed her Bachelors in Media and Cultural Studies from Institute of Business Administration (IBA).