Ramnihor, a young farmer of Baragaon village in Banda district (Uttar Pradesh) was known to be a sincere and sensitive person. With his father and brother facing health issues, he worked tirelessly to support the family's finances. Despite his efforts, he struggled to repay an old loan. What started as a one-lakh-rupee debt had grown to about five lakh due to interest.

With only 3 acres of land, Ramnihor couldn’t find a way to repay the loan. After trying everything and failing, he started saying he didn’t want to live anymore. He attempted suicide twice but survived. His worried family kept trying to talk him out of it, even bringing in respected relatives for help. Unfortunately, earlier this year, despite their efforts, he took his own life.

Listening to the family's heartbreaking experiences, my main takeaway was that this tragedy could have been avoided with timely help. Ramnihor's suicide wasn’t sudden or unexpected—there were clear warning signs, but help didn’t arrive in time.

After Ramnihor's death, his eight-member family, including his wife and daughter, still faces health issues and the burden of repaying the loan.

Another tragic loss

A similar experience happened to another farmer, Rameshwar, from Hastam village in the same district. He took out a loan of Rs 425,000 to buy a tractor. Although his small farming family was hesitant, agents convinced Rameshwar by promising an easy bank loan, which turned out to be anything but easy. Even paying the interest was a struggle, especially in bad farming years, and when the tractor broke down, there was no money to fix it.

Rameshwar lived in constant fear of loan recovery notices and had to repeatedly explain that he couldn’t pay. After receiving one such notice, his distress grew, and in May this year, he took his own life.

When I visited the family two weeks later, the sense of hopelessness was overwhelming. They were mourning again, as Rameshwar’s brother had also died from the shock of the suicide. Meanwhile, Rameshwar’s son Vijay Bahadur is in poor health, and the loan remains unpaid.

In both cases, these suicides could have been avoided if real help and alternatives had been available in time. While there’s been talk about counselling and helplines, what’s really needed is a plan for genuine relief or alternatives that give struggling farmers real hope.

Positive turnaround

Let me share the positive story of a farmer who received timely help, which ultimately saved his life. I met Sanjay Bhagat, a farmer from Washim district in the Vidarbha region of Maharashtra, while I was reporting on a low-cost, self-reliant, and environmentally friendly farming program called INSAP (Integrated Sustainable Agriculture Program).

No one in our village now thinks of suicide. We have seen hope. We want to take this hope to more and more villages.

Bhagat shared that he had fallen into debt and, secretly, had decided to end his life soon. At that point, when some friends mentioned INSAP to him, he thought, “What’s the harm in trying something new? I’ll be dead soon anyway.” However, when he tried INSAP farming, which is similar to natural farming, it worked so well for him that he completely abandoned his thoughts of dying. Instead, he decided to promote ecologically friendly farming to more people. When I met him, he was excited about spreading this method even further.

During my visits to various areas focused on low-cost, self-reliant, and eco-friendly farming, I found that small farmers, including women, are filled with hope and creativity. However, this positivity is mostly limited to the specific areas where these programs are active.

Not all farmers have the energy or ability to find alternatives on their own. In the two families I mentioned earlier, health issues played a significant role in the difficult situations they faced.

Even when some farming families want to explore promising alternatives, they can be held back by their existing debts. To truly give them hope, they may need some form of debt relief or a rescheduling of payments into smaller, more manageable amounts.

Call for support

With the support of panchayats, activists, NGOs, farmers' groups, and local authorities, there should be efforts to identify the most vulnerable farming families and workers so they can receive timely assistance or debt relief. There should be enough funding available from local authorities or panchayats, based on special government programs designed for this purpose.

Debt is a significant factor in farm distress. Punjab has been at the forefront of using costly, chemical-intensive farming methods, which over time have contributed to the heavy debt burdens faced by many small farmers.

A census survey conducted by Punjab Agriculture University found that over a decade, 3,507 farmers in six districts of Punjab committed suicide. Of these, 74% were linked to economic distress and debt, with 80% being small farmers. Another study by Ranjana Padhi showed that loan pressure was the main reason for suicide in 79% of cases, and 70% of the suicides involved the use of pesticides.

Hence the way forward should not be in the form of expensive technologies or those that harm sustainability by negatively affecting essential resources like soil and water. Instead, low-cost, self-reliant, and eco-friendly farming can genuinely inspire hope among farmers. This was evident when INSAP was introduced in some clusters of villages in the Vidarbha region, where suicides stopped, even though they continued in other nearby areas.

Restoring hope

A study by Raghav Narsalay found that 88% of farmers who adopted INSAP said they regained the confidence to continue farming. Purushottam Bhagat, a farmer from Aurangpur village in Washim district, shared that many INSAP farmers have been able to pay off their previous debts and find peace. Sanjay Bhagat, who overcame difficult and depressing times, said, “No one in our village now thinks of suicide. We have seen hope. We want to take this hope to more and more villages.”

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India’s love for dairy products – doodh, paneer, ghee, khoa, and dahi – is baked into its culture. As the world’s largest producer of milk, contributing 25% to global production, India faces immense demand for its dairy products. Yet, despite this massive consumption, per capita dairy intake remains low compared to global standards. With the industry projected to be worth USD 131.5 billion in 2024, major brands are keen to tap into this potential growth.

Branding and marketing are crucial for capturing consumer interest, alongside production and manufacturing. Recently, the Food Safety and Standards Authority of India (FSSAI) intervened in the ongoing debate over A1 and A2 milk. The regulator initially ordered the removal of 'A1' and 'A2' claims from packaging, deeming such labelling misleading. However, this order was swiftly revoked, creating a media frenzy.

“The FSSAI’s decision to withdraw its order on A1 and A2 milk might stem from logistical challenges in distinguishing and certifying milk types across India’s vast dairy industry. Additionally, the lack of conclusive scientific evidence to justify separate regulatory standards likely played a role in this decision,” said Venugopal Badaravada, a member of the general body and governing body of the Indian Council of Agricultural Research (ICAR) Society.

Understanding A1 and A2 milk

A2 milk is usually much more expensive than A1 milk, leading the FSSAI to step in and regulate how it's marketed. A2 milk has a specific protein called beta-casein.

Caseins and whey proteins make up over 95% of the proteins in cow's milk, with beta-casein offering a well-balanced mix of amino acids, according to a paper from the National Medical Library. While Western dairy cows produce both A1 and A2 beta-casein, Indian breeds generally produce only A2. The higher price of A2 milk comes from the fact that it comes from native breeds like Hallikar and Malnad Gidda, which produce less milk than commercial breeds like Holstein, making it more costly.

“Many believe A2 milk is easier to digest due to its protein structure, which resembles that found in human breast milk and certain animal species like goats. This stems from research suggesting that A1 milk, when digested, can produce a peptide called BCM-7, which might cause discomfort, bloating, and digestive issues in some individuals,” said nutritionist and food coach Anupama Menon.

“Although scientific consensus is still emerging, consumers who experience intolerance to A1 milk often turn to A2 milk for relief. Moreover, A2 milk is often seen as more "natural" since it comes from Indian native breeds, which aligns with the desire for organic and traditional foods,” she added.

Consumer appeal

People continue to buy the more expensive A2 milk for several reasons:

Health benefits: A2 milk is popular because it’s seen as easier to digest. While the science is still developing, many with mild dairy sensitivities say they can tolerate A2 milk better.

Lower risk of disease: Some studies suggest A1 beta-casein may be linked to conditions like Type 1 diabetes, heart disease, and autism. Though not proven, the idea that A2 milk might lower these risks appeals to health-conscious buyers.

Premium image: A2 milk is marketed as a premium product, attracting people willing to spend more for what they see as a healthier, higher-quality option. Its connection to native breeds and sustainable farming also adds to its perceived value.

Support for native breeds: Some choose A2 milk to support local farmers and indigenous cattle. This decision often comes from ethical and environmental concerns, helping preserve traditional breeds and sustainable practices.

Price comparison: A2 milk costs Rs 90 to 250 per litre, but it’s still cheaper than niche options like donkey milk, which can sell for Rs 5,000 to 7,000 per litre. Plus, delivery services in cities make it easy to access.

Cultural importance: In rural areas, cow’s milk has long been given to children when breastfeeding isn’t possible. Indigenous cow milk, like A2 milk, is often preferred over buffalo milk due to its nutrition and cultural significance.

Anupama said people choose A2 milk for their children, believing it offers gentler digestion and reduces the risk of discomfort, allergies, or lactose intolerance.

“However, there is no hard-and-fast rule that A2 is better for children than adults. In fact, adults, particularly those with sensitive digestive systems or those seeking natural food options, also make up a significant portion of A2 milk consumers. The preference largely depends on individual digestive health rather than age,” she added.

Nutritional differences and health risks

Nutritionally, A1 and A2 milk offer similar levels of protein, calcium, and vitamins. However, milk from indigenous breeds, which produce A2 milk, generally has a higher fat content (4%-8%) compared to Holstein Friesian (HF) and Jersey breeds (3%-3.5%). This higher fat content provides additional energy and essential fatty acids.

Many believe A2 milk is easier to digest for those with lactose intolerance, but that’s a misconception. "All milk can cause lactose intolerance," Badaravada said. The difference is A2 milk may help people with casein intolerance or allergies, as it's not related to the lactose (sugar) in milk. He added that understanding this distinction could help consumers make better choices.

Many people digest A1 milk just fine, and the potential risks of A1 beta-casein are still being debated. While A2 milk might help those with sensitivities to A1 protein, claims that it can cure or prevent various health issues are overstate, he said.

He also pointed out that some believe raw, unpasteurized milk is more nutritious, but it carries serious health risks like bacterial contamination. "Pasteurisation is crucial for safety and doesn't significantly reduce nutritional value," he said.

Though there is some evidence that people who consume milk with high levels of A2 beta-casein may have a lower risk of heart disease and type 1 diabetes, companies often overhype A2 milk as healthier than A1. Factors like the cow's feed quality also matter. For example, grass-fed cows produce milk richer in omega-3s and CLAs, which is safer for those with corn and soy allergies.

As of now, there isn’t enough research to confirm clear health benefits of A2 milk. This lack of evidence might be why FSSAI withdrew its advisory to businesses, asking them to stop making claims about A1 and A2 milk on product labels.

Call for better regulations

In a letter to Prime Minister Narendra Modi, Badaravada urged him to request FSSAI to withdraw its directive and set up a committee of experts to review the situation.

He recommended a few steps the government could take to improve regulations:

Clear labelling: The government could require clear labels for A1 and A2 milk, so consumers can make informed choices based on their preferences.

Certification system: A reliable certification process using standardised testing for A2 milk could help ensure product authenticity and build consumer trust.

Public awareness: Campaigns to educate people about the real differences between A1 and A2 milk could clear up misconceptions, helping consumers make better decisions.

Support for indigenous breeds: Promoting local cattle breeds would not only grow the A2 milk market but also support sustainable farming and improve rural livelihoods.

“These measures would balance consumer needs with market transparency, benefiting both producers and consumers,” he said.

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On the road to Melkote, Karnataka, an iron gate marks the entrance to Hosa Jeevana Daari. Beyond it is a 66-year-old experiment in alternative living that still questions modern ideas of progress and development.

Started by Santosh Koulagi's parents, Santosh now continues their work with his son, Sumanas. He leads a simple life, wearing khadi and living in the peaceful, scenic town of Melkote, along with his children and their families.

Before you even reach the premises, a beagle greets you with loud barks, only to quickly soften and seek affectionate petting.

We are trying to tell people that Khadi is a concomitant effect of a larger goal—of being better humans. And it seems to be working.

The Janapada Seva Trust, the parent organisation of Hosa Jeevana Daari, predates neoliberalism and the rise of NGOs in social work. Founded in the 1960s, the Trust advocates for a simpler, more sustainable way of life, challenging mainstream ideas of progress and development.

Gandhian principles

Sumanas earned his PhD from the University of Sussex with a thesis on “Development as Swaraj,” published by Routledge in 2023. His book challenges conventional development models, proposing a Gandhian approach that emphasises decentralisation and non-violent living. Rather than pursue a typical academic career, Sumanas returned home to put his ideas into practice in his own community.

Deeply rooted in the teachings of JC Kumarappa and Mahatma Gandhi, the Trust embodies the Gandhian concept of Swaraj, or self-rule. The idea goes beyond political independence to include freedom from social, economic, and environmental oppression. At its core, Swaraj means living in harmony with nature, promoting unity, and rejecting materialism and individualism in a capitalist world.

The Trust engages in various projects that reflect its commitment to sustainability and social justice including organic farming, khadi weaving, and educational programmes for marginalised children. One of their most ambitious efforts is growing a forest on ten acres of land, with a special focus on the Sacred Fig (Ficus Religiosa). The project, called Nene Bana or the "Forest of Memories," aims to foster biodiversity.

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A different vision

At the heart of these projects is a philosophy of respect for the inherent dignity of all people and their connection to nature. Unlike the capitalist system that often treats people as mere cogs, the Trust values manual labour and human worth. They reject hyper-efficient, mechanised methods in favour of slower, more personal approaches that allow people to connect with their work, nature, and themselves. “We are trying to tell people that Khadi is a concomitant effect of a larger goal—of being better humans. And it seems to be working,” says Santosh.

Inside the main hall of Hosa Jeevana Daari, shelves are lined with books, from Marx's Capital to B.R. Ambedkar's Annihilation of Caste, and, of course, Gandhi’s writings. “Growing up, I felt JST was outdated and archaic, not a model for the future. But after engaging with Gandhi, Kumarappa, and others, I’ve come to revise my beliefs,” Sumanas says.

Unlike many organisations, JST doesn’t have the numbers to quantify their impact. Funders often ask for proof: “What are your quarterly expenses? What are your two-year plans?” But because JST operates outside the typical business model, they don’t scale in the way most people expect.

To outsiders, JST’s activities may seem unrelated, but Santosh emphasises their deep interconnection. The holistic vision that drives the Trust ties all their work together, from organic farming to education.

One of their notable projects is Jeevana Shale, a school for children who have dropped out of traditional education. Based on Gandhi’s Nai Talim, the programme emphasises physical education, teaching children through hands-on work in the fields and interaction with their surroundings.

Santosh remains optimistic about the future. “People are seeing that our current way of life and economic system isn’t working. We’re more alienated than ever. JST has influenced many to carry this model forward in their own places.”

Arpan Kalotra, from the pastoral Maldhari community in Gujarat’s Saurashtra region, remembers how his grandfather once had a large herd of 300-400 goats that grazed on shared land. Today, much of that land is controlled by industries or the forest department, limiting grazing opportunities. With milk sales no longer providing enough income, younger generations have been moving away from pastoralism. Kalotra’s father no longer owns any goats, and his uncle's herd has shrunk to just 100. “Our livelihood and culture are disappearing,” Kalotra said. “How do we preserve what’s left?” In search of a solution, he turned to making artisanal cheese.

Kalotra and Bhimsinhbhai Ghangal are the co-founders of Panchal Dairy, an entrepreneurial initiative in Sayla, Gujarat that produces a range of fresh and aged artisanal cheeses from goat and sheep’s milk.

Panchal Dairy is one of the few new initiatives aiming to connect pastoralists with the market. While India is the largest global producer of milk, cow and buffalo milk dominate the industry. However, these dairies source milk from free-ranging animals like goats, camels, and sheep, directly from pastoral communities, and create various value-added products. The approach not only improves livelihoods but also helps give pastoral milk a distinct identity, which has often been overlooked.

Specialty Indian cheeses

Kalotra and Ghangal started Panchal Dairy in 2022 with the help of Sahjeevan, a non-profit organisation affiliated with the Center for Pastoralism. The two trained under renowned cheesemaker Namrata Sundaresan of Käse Cheese. A small production unit, Panchal Dairy procures 100 litres of milk daily from their community and crafts eight varieties of artisanal cheese. Goat’s milk is used to make marinated feta, fresh goat cheese, Halloumi, Saint Marcellin, and aged cheeses – Tomme and Tymsboro. Their sheep milk varieties include ricotta and both fresh and aged pecorino.

There is a highly increasing demand for artisanal cheeses in India, especially across tier-1 cities.

Goat’s milk, being low in fat content, is not valued at par with bovine milk, leaving traditional goat and sheep herding communities like the Maldharis in the lurch. Even though India has a substantial population of goats, their milk accounts for only 3% of total production. This results in a problem of surplus milk, which was traditionally sold to sweet shops as khoya or ghee.

After experimenting with a variety of value-added milk products, including flavoured milk, kulfi and ice cream, Kalotra and Ghangal settled on artisanal cheese due to its longer shelf life. 

“There is a highly increasing demand for artisanal cheeses in India, especially across tier-1 cities,” said Aakriti Srivastava, co-founder of Bahula Naturals – a community-owned and operated pastoral milk brand in Rajasthan. In fact, the cheese market in India is expected to grow at a CAGR of 21.47%, potentially reaching INR 512.1 billion by 2032.

Bahula Naturals, located in Bajju village in Bikaner district, is working with 4000 camel herders through several partners on ground and focuses not just on bringing pastoral milk to market but also on ecosystem services such as improving soil health. On offer is Halloumi, aged cheshire and feta made from camel’s milk, along with camel milk ghee. Adding artisanal cheese to their portfolio also allows them to procure a higher quantity of milk from the local community of camel herders. “1 kg of cheese required about 60-70 litres of camel milk. [This way], every household was able to earn more,” said Srivastava. 

Others, like Camel Charisma in Pali, Rajasthan also offer camel milk products, including cheese, to boost incomes of camel herders and conserve the camel population, while Nyukmadung Dairy in Arunachal Pradesh is the first yak milk parlour to be set up in India. 

While these initiatives are helping support pastoral communities whose culture is closely intertwined with the livestock they breed, they also allow consumers to reap a variety of benefits.

Terrain-driven flavours

“Milk is nothing but the sum total of what an animal gets to consume. That's where the difference between stall-fed and controlled-environment reared animals versus a free-grazing animal comes in,” said Srivastava. Milk sourced from free-grazing animals is high quality, free from additional additives or preservatives and rich in nutritional properties due to the roughly 45 varieties of indigenous plants these animals feed on. The milk’s flavour, and that of the cheese, varies by both region and season, which is why these cheeses cannot be standardised, said Asma Sayed, co-founder of Bombay Fromagerie, who played a crucial role in helping Panchal Dairy set up operations.

Camel milk’s therapeutic, antioxidant and anti-bacterial properties have been widely cited, along with its suitability for those with lactose intolerance. Research suggests camel’s milk may help control glycemic levels in the long term for patients with Type 1 diabetes. A 2013 study found no cases of diabetes while studying the Raika community of Rajasthan that habitually consumes camel milk.

Meanwhile, goat’s milk is considered a close substitute for human milk, is easily-digestible, and has anti-inflammatory properties. Value-added products made from pastoral milk can be a good source of nutrition for those seeking to access these benefits, said Srivastava.

These initiatives tap into what makes artisanal cheese crafted from pastoral milk truly unique, that is, its diversity in flavour. But the nutritional composition and taste of the milk and cheese heavily depends on the sustainable pastoral rearing system which is facing several existential threats.

Pastoralism under threat

“Till now, the pastoral production system has not been properly recognised in India,” said Ramesh Bhatti, Programme Director at Sahjeevan. A 2020 report by the League for Pastoral Peoples and Endogenous Livestock Development estimates the pastoral population to be around 13 million people. However, there is no official data on the approximately 46 pastoral communities spread across 24 states. The hope for an accurate picture of pastoralism and access to rights for the pastoral communities hinges heavily on the 21st Livestock Census to be conducted this year which will include pastoralists and livestock they rear for the first time. 

Today, approximately 5,000 litres of camel milk is being collected in Kachchh and being made into different value-added products.

Pastoral communities contribute widely to India’s rural economy. India’s livestock sector contributes 4% to the national GDP, as per a 2024 report by the United Nations Convention to Combat Desertification (UNCCD). Pastoral systems rear 77% of the total livestock in India, including cows and buffaloes, while 53% of the country’s milk production and 74% of its meat come from pastoral animals. Pastoralists also rear 73 out of 200 recognised livestock breeds in India, including several indigenous breeds. Further, the decline of pastoralism adversely affects the environment. Goats, for instance, naturally prune plants while their manure rejuvenates the soil, said Sayed. “In this way, the growth of the plants flourishes in those areas where nobody can go and actually tend to the plants,” she added. 

Animals such as camels and donkeys, which were primarily used for transportation and ploughing of fields, have been replaced by technology. As a result, their populations have plummeted. Camels witnessed a 37.1% decline as per the 20th Livestock Census, 2019. 

Over the years, several efforts have been made to popularise alternative milk from pastoral animals to create opportunities for a sustainable livelihood for these communities. In 2016, the Food Safety and Standards Authority of India (FSSAI) approved camel milk as a food item with specific standards for sale and trade.

In the Kachchh region of Gujarat, Sahjeevan invited Amul to begin camel milk collection. “Today, approximately 5,000 litres of camel milk is being collected in Kachchh and being made into different value-added products,” said Bhatti.

All the manufacturing is happening closer to the source of milk, and all the market is in cities.

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Now, the Rajasthan Co-operative Dairy Federation (RCDF) will begin selling camel milk under the brand name Saras. Sahjeevan is also looking to initiate the collection of goat milk in Saurashtra region, which is still in the works. Meanwhile, Panchal Dairy is able to offer a higher rate for goat and sheep milk to the local communities, while Bahula Naturals has pioneered several solutions on ground, including Instant Milk Chillers at the household level to counter the vast distances between desert households and milk processing units. 

Challenges

While the demand is steadily growing for artisanal cheese, challenges remain. Much of the demand for cheese in the country veers towards processed varieties, due to familiarity and lower costs. For small units such as Panchal Dairy, marketing remains a hurdle and achieving scale will require time, said Sayed, whose venture sources artisanal cheese from across the country. “All the manufacturing is happening closer to the source of milk, and all the market is in cities. So we realised that there is this huge gap between the customer and this very fine product,” said Sayed. 

Currently, Käse Cheese in Chennai also stocks Panchal Dairy’s products, allowing them to reach a wider audience. There is also a booming export market to tap into, Srivastava said. “In our belief, alternative animal milk is the key to even open those doors for us,” she added. 

Dr Yashwant Singh Parmar University of Horticulture and Forestry in Himachal Pradesh has been leading a new approach to agriculture since 2018. The university runs a government-funded project called the Prakritik Kheti Khushhal Kisan Yojana, which follows the natural farming methods promoted by Subhash Palekar. The initiative focuses on making farming more in tune with nature, helping farmers adapt to climate change.

The university is experimenting with various crops grown on a four-hectare area on campus, using an intercropping system. These trials started because some were initially sceptical of the concept. Today, farmers practising natural farming are advised to grow crops with naturally made concoctions, either at home or on the farm, to help reduce input costs. A key practice is the use of dry mulch to cover the soil, which helps retain moisture and prevent erosion.

"Natural farming follows the principles of agroecology, where farming works with nature rather than harming it. Farms rely on natural inputs, making it a climate-resilient technology that helps counter the effects of climate change," said Kuldeep Singh Thakur, a scientist from the university’s vegetable science department. The university is conducting research and encouraging farmers to adopt natural farming for growing fruits and vegetables, he added.

Growing movement

Natural farming is becoming popular because it's low-cost and doesn’t use chemicals. The mixtures used are mostly made from cow urine and cow dung. 

The university showcases the benefits of natural farming, and farmers who are convinced of its advantages adopt the practice. In Himachal Pradesh, 1.92 lakh farmers are now practising natural farming on about 32,194 hectares of land. Himachal was one of the first states to embrace natural farming on a large scale. So far, 2,56,295 farmers have been trained.

The university hosted an international conference on Enabling Sustainable Food Systems through Natural Farming in September.

Keep it simple

Professor Rajeshwar Singh Chandel, the university's vice-chancellor, emphasises the importance of relatable language when communicating with farmers. For instance, using terms like "mutthi bhar" (handful) of cow dung helps bridge the gap between traditional practices and modern methods. 

Natural farming is also bringing back the indigenous varieties of seeds which were pushed aside in favour of the hybrids.

“There is no danger of overusing or underusing any farm concoction and everything is available locally. It also doesn’t take much time to prepare them. Natural farming is also bringing back the indigenous varieties of seeds which were pushed aside in favour of the hybrids. We have to bring smallholder farmers back to agriculture through natural farming. Natural farming is an option with them and many of them are happy,” he said.

A success story

Shailendra Sharma, a natural farmer from Diarag Bukhar village in Solan district, has received eight days of intensive training at the university. Before switching to natural farming in 2019, he used to rely on chemical farming.

In his 14 polyhouses, he grows red and yellow bell peppers, keeping them safe from animals. The produce is sent to Delhi, Chandigarh, and Jaipur via buses and vehicles. “I always sell them in pairs—one red and one yellow pepper goes for Rs 80,” Sharma said. His annual income from bell peppers alone is around Rs 10 lakh, and with other crops like tomatoes, cucumbers, and beans, it rises to Rs 16 lakh. His yearly expenses are about Rs 20,000, and he has received government subsidies.

He believes natural farming is the best way to protect future generations from the harmful effects of chemical fertilisers and pesticides. He also says it helps fight climate change. “In the past, landslides were rare in the mountains, but now they’re more common due to climate change.” He also pointed out that water is crucial in farming, and chemical farming has hardened the soil. “Natural farming needs less water because mulching keeps the soil moist, helping conserve water.”

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Local solutions

Natural farming uses mixtures like beejamrit, jeevamrit, and ghanjeevamrit, along with mulch and drip irrigation. Sometimes, buttermilk or lassi is added too. “Farmers use all natural inputs, so they don’t need to go to markets. They can rely on local resources like cow urine, cow dung, and different leaves,” said Subhas Chandra Verma, head of the entomology department.

Sharma buys jaggery and gram flour from the market to use in his mixtures. One of his favorite mixtures is made from neem and ten other types of leaves. He keeps it in airtight drums, and it can be stored for about a year.

He said many people thought he would fail without chemicals. Now, he has 12,000 capsicum plants growing on 2,400 sq km (593,052.9 acres). The natural farms in Himachal are certified by the CETARA system, which guarantees the authenticity of the produce. A three-star farm like Sharma’s doesn’t use any chemicals and is completely natural.

Sharma said now the bell peppers stay on the branches longer. He also mentioned that earthworms have increased on his farm because of the soil's biological activity. He has received support from the government, the university, and Krishi Vigyan Kendras.

Addressing criticism

Along with farmers, university scientists are also conducting trials on the plots. Today, the biggest challenges in agriculture are the shortage of land and water. At the same time, people are becoming more health conscious.

“Under natural farming, the irrigation needs are reduced and crops withstand the effects of climate change. A number of crops are grown, and thus, farm production increases. Local seeds are used as these are less prone to diseases,” said Thakur. He added that there is an effort to reduce the emission of greenhouse gases. “So, it is good for the environment, soil health and also human health. Compared to monoculture, the yield is less but multiple crops are grown at the same time.” 

Critics of natural farming might think that production is lower than in chemical farming. However, Thakur noted that production costs are lower in natural farming, even though the initial labour costs may be higher due to the need to prepare various concoctions.

University scientist and assistant professor Sanjeev Kumar who specialises in botany and plant physiology works on the physiological parameters of crops like metabolic profiling. “There is an advancement of the photosynthetic rate, enhancement of growth parameters and regulation of transpiration. Stress tolerance of crops is also high due to deeper root systems.”

The vice-chancellor added that initially, some of his colleagues at Nauni were not fully convinced until last year, but now they are satisfied after seeing positive results. They have harvested the tomato crop more than a dozen times, and its shelf life has also increased.

Dr. Yashwant Singh Parmar University of Horticulture and Forestry is a symbol of hope for sustainable farming in Himachal Pradesh. It shows that working in harmony with nature can lead to good harvests and a strong future for generations ahead.

Last July, I received a message from one of my favourite bakeries: “I’m excited to share Golden Chantilly’s new menu with you. Why the change? Recently, the cocoa industry has faced unprecedented challenges, with soaring prices and severe shortages of cacao beans due to pod disease and fluctuating weather patterns. In response, Golden Chantilly didn’t give up. Instead, we spent the last three months crafting new recipes and products.”

Ericka Fernandes, owner of Golden Chantilly and specialist in French desserts, has always been particular about her ingredients. Before the global price hike, she exclusively used Callebaut chocolate – white, milk, dark, and gold. “Callebaut cocoa powder now costs Rs 9,000 per 5 kg pack. I’ve had no choice but to shift to Callebaut’s Van Houten, which is slightly cheaper.”

Bakers and confectioners worldwide have been grappling with cocoa price surges over the last seven to eight months.

Global impact

Around 80% of the world’s cocoa comes from West African countries like Ghana, Ivory Coast, Nigeria, and Cameroon. When crop failures hit West Africa, it sent global cocoa prices skyrocketing. This increase rippled across the world, including India, where dry cocoa bean prices jumped from Rs 180 per kg to Rs 360, eventually reaching Rs 1,000 per kg by May this year.

A report on Indian chocolate industry trends pegs the current industry size at USD 2.31 billion, with an annual growth forecast of around 7%. The key players include Mondelez India (formerly Cadbury India), Nestle India, Ferrero India, Mars International India, and Hershey India. The country also has a rising artisanal chocolate scene. In the past decade, the premium chocolate market has grown significantly, with dark chocolate gaining popularity. In fact, reports suggest dark chocolate sales are growing faster than milk chocolate.

Bean-to-bar

Bean-to-bar chocolate brands are popping up across India, and while they do make milk chocolate, their main focus is on dark chocolate. The term "bean to bar" emerged in the early 2000s and means the chocolate maker handles every step, from processing raw cacao beans to packaging the final bar. Farmers in South India's cacao-growing states like Kerala, Karnataka, Andhra Pradesh, and Tamil Nadu have benefited from these brands purchasing their cacao. The global cocoa shortage presents a big opportunity for Indian farmers. 

Cacoa can grow as a multilayer crop, allowing farmers to supplement their income with minimal extra effort. Additionally, artisanal chocolate brands have long been committed to paying farmers fairly, often offering much higher prices than the bigger companies.

Prajnay Garg of Darkins Chocolates aims to bring out the best in Indian chocolate, from its flavours to its origins. “Five years ago, I was keen to invest into craft beer, but my partner, Richa, convinced me to look into chocolate. We travelled around many farms and then picked a couple of farms that we source from. We also source our material from a few small aggregators,” he said.

Brands like Paul and Mike and Manam Chocolates work closely with farmers, providing them with fair income and even educating them on fermentation processes. These companies treat farmers as partners, not just suppliers.

“We’ve been supporting farmers for ten years. While we don’t have the buying power of the larger companies, we ensure better quality lives for the farmers through our efforts.” said Fabien Bontems, co-founder of Mason and Co Chocolates in Puducherry.

Local consumption

A study by the International Cocoa Organisation shows that India’s chocolate consumption is just 100 to 200 grams per person each year, far below the 5 to 10 kilograms seen in Europe. India’s chocolate market has long been controlled by major brands, but things are shifting. Big companies like Nestle, Mondelez, and Hershey’s are protected by long-term pricing agreements, while smaller brands are more at risk. To cope, the industry is raising prices, launching new products with less chocolate, and making chocolate bars smaller.

In India, big brands like Parle and Amul have announced a 10-15% price increase. The Whole Truth, a confectionery brand, has stopped selling their milk chocolates and raised the price of their dark chocolates. Paul and Mike are also planning to hike prices soon. Many smaller brands have been forced to raise their prices by 5% to 25%. Darkins chocolates have increased their prices by 25% across all products. 

“We’re now selling a bar for Rs 395/- that’s an 18% increase from the previous prices. We’ve tried to absorb a huge amount of the increase in cost of ingredients to us so it’s natural that we are facing some challenges,” said Bontems.

Mona, a baker and chef who owns Mona’s Coffee Shop in Goa, has also had to raise her prices after delaying it for over a year. “I haven’t had a single customer quibble about the increase in prices,”she said.

Changing consumers 

“When people crave chocolate, they want chocolate, no matter what the price is,” said Judy Da Costa, a chocolatier and bakery supplier. Most businesses in the chocolate industry have found their customers to be accommodative of price increases. 

Judy, who regularly supplies chocolate to hotels, restaurants, and bakeries, noticed that after prices peaked in April, sales didn’t drop significantly since it was already the off-season. Consumer preferences have changed over time and will likely keep evolving. “Our customer base is very conscious and aware. They have a high amount of trust in us. So none of them minded when our prices increased. For newer customers who prefer sweeter chocolates, the milk chocolate has emerged as a preferred option.”

Despite having loyal and understanding customers, many in the industry know that price fluctuations aren’t over yet. When asked about the future, Bontems is less optimistic, saying, “I don’t think global warming is improving.” As global food security is under threat, it’s up to consumers to make informed choices and support food producers however possible.

Step into Sangatya, and you’ll find a world both radical and timeless. Before you even arrive, a document lands in your inbox – a primer to prepare you for the journey. It begins with a statement: “Sangatya is a free association of free people, living a life consistent with the values of fairness and sustainability.” In these two sentences lies the essence of this six-acre agricultural commune: a commitment, almost audacious in its scope, to crafting a future where both the Earth and its people are liberated from social divisions and environmental degradation.

The idea of Sangatya was born in the minds of a group of engineers who wanted to make a difference. They envisioned a return to traditional farming methods, rejecting modern conveniences like taps, LPG, and commodes in favour of hand-drawn well water, firewood, and compost toilets. They found a place to make their vision a reality in Nakre, a village near Karkala where farmers were abandoning traditional agriculture and planting areca plantations in the hope that their children would move to the city. In 2007, the engineers established Sangatya, a farming setup that seemed almost anachronistic to the neighbours.

For Shreekumar, a former professor from NIT Surathkal who now teaches ecology at Manipal University’s Gandhian Centre, Sangatya is more than a home; it’s a way to live his activism. After years spent fighting for workers' rights and environmental justice in movements like the Narmada Bachao Andolan, Shreekumar felt that the next step was to be the change. “It is not enough to protest specific instances of injustice” he says, “but one must generate hope in the face of environmental and social despair.”

Daily life

At Sangatya, the work begins with the rising sun. Firewood is lit, and rice–grown in their own fields–is brought to a boil. Once cooked, it’s stored in a hotbox to conserve energy. For lunch, a century-old grinding stone, left behind by the previous owners, is used to prepare curry. Milk comes from the cowshed, where four indigenous cows are housed, including a rare Malnad Gidda breed. After a simple breakfast of coffee and thindi, the residents head to the fields, tending to rice in the wet season and pulses during the dry months.

Everything at Sangatya is done with a deliberate rejection of excess. Instead of relying on irrigation pumps – made easy by the government’s provision of free electricity – the members haul water manually from the nearby river, a task both physically demanding and consciously chosen. Their goal: to avoid the overuse of resources that so often comes with modern convenience.

By 11 am, the sweltering coastal sun demands a break. The residents retreat to their simple, 50-year-old home. Those needing a nap at midday can lie on a mat on the cool floor, while others might enjoy browsing through the Sangatya library. The library has a few hundred books on subjects like philosophy, ecology, and economics, including some by friends of Sangatya who have spent time there. As Shreekumar says, “Work, leisure, and intellectual activity blend together when you live a connected life.” You might find yourself resting while discussing Fukuoka or using the box charkha (one of Sangatya’s treasures) while deciding on the sambar for dinner.

One must generate hope in the face of environmental and social despair

Sustainability in the mundane

At Sangatya, even simple chores reflect their commitment to sustainability. For example, dishes are cleaned using ash from the stove, and the water from rinsing is collected and given to a plant that needs it. The stove also produces charcoal, which is crushed and mixed into the soil to help it absorb nutrients. Even the toilet is part of this natural cycle—food becomes waste, waste becomes compost, and once it’s safe, the compost is returned to the soil. In this way, everyday tasks like washing dishes or cleaning the toilet contribute to improving soil health.

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The day’s work is planned after dinner. No one is in charge, and tasks are allocated based on physical ability and willingness. This absence of a formal hierarchy reflects Sangatya’s anarchic principles: there is structure, but it emerges naturally through voluntary cooperation. The community’s success depends on the collective commitment of each resident, and while this system may sacrifice some efficiency, it instils a sense of shared ownership and non-exploitative participation.

Sangatya’s message is simple but profound: if we are to survive the environmental and social challenges of the future, we must rethink how we live now. The members of this small commune are already doing so—quietly, radically, and without fanfare. They offer no easy solutions, but they embody the hope that a different way of life is not only necessary but within reach.

What’s in store?

Sangatya is constantly evolving. This year, their rice fields will focus on native varieties like Nagasampige, and their new cowshed opens up opportunities for natural fertilisers like jeevamrutha. But with these ambitions come challenges. The community must balance a transient population of visitors – eager to learn but often inexperienced – with the need for skilled, long-term residents. Hiring outside labour is rare, and when necessary, it’s neighbours from marginalised communities who are given priority.

Sangatya’s reliance on word-of-mouth, rather than social media, to spread its message is another challenge. The founders believe that online platforms too often commercialise ideals like theirs, stripping away sincerity. As such, the commune has a minimal digital footprint, trusting that those truly interested in their mission will find their way to Nakre.

Sangatya stands as a living model of sustainable, intentional living in a world increasingly consumed by convenience and short-term thinking. Every meal cooked over firewood, every pot washed with ash, and every decision made through consensus is a reminder of what’s possible when people choose to live in harmony with the Earth rather than dominate it.

In the Coorg circles, Shivakumar CR is a leading name when it comes to organic farming. While his background is in civil engineering, his true calling is agriculture. He practises “forest farming,” aiming to protect the local environment. He avoids chemicals and ensures his farming doesn’t disrupt the natural cycles of the forest.

Shivakumar carefully selects planting locations based on the water needs of different crops and plants trees on slopes to prevent soil erosion. His farm doesn’t use irrigation systems; instead, he relies on natural rainfall and diverse planting. His crops include coffee, pepper, seasonal fruits, and even exotic varieties like the monster deliciosa.

Shivakumar is also passionate about exploring new plants for his farm.  He also works to document and preserve traditional knowledge about wild fruits, bridging the gap between historical practices and modern farming.

All about farming

Q: When did your passion for agriculture start?
I come from a family of agriculturists. Since childhood, agriculture has been my passion. 

As a civil engineer, I felt like a fish out of water.

I bought this land near Madikeri with my uncle to focus on farming, and I also have more land in Mysore district where I grow horticultural products.

Q: Can you explain what you're trying to do on your farm? You mentioned it's not dependent on irrigation. Could you also talk about your ecological approach?

Here, we rely purely on nature, avoiding mechanisation in our farming process. The small amount of earthwork we’ve done was handled by our labourers. We depend on natural rain for blossoms and backup showers—there’s no irrigation system, even though we have a river below the estate. We haven’t tapped into that resource.

We harvest whatever the season allows, focusing on a mix of crops. I've planned it so that every three months, there's something to harvest to keep things running.

Our main crops are coffee and pepper, with areca coming in around October. We also harvest oranges in June and December, though the plants are struggling due to disease.

For border crops, we grow bananas, but wild boars and porcupines damage them. We also harvest Garcinia gummi-gutta in July and August, along with cardamom during the same time. From December to February, we’re mainly busy with coffee and pepper.

We have coffee almost year-round, plus fruits like sapota and underground crops like ginger and turmeric, which also help support the farm.

Q: You come from a farming background. What led you to adopt organic methods? Was organic farming always practised in your family?

When I was a child, chemical farming wasn’t common. Although some chemicals were used, it was minimal.

Over time, chemicals became more widespread, and farming shifted to a commercial mindset. In the past, people grew crops mainly for food, with coffee as a side crop. Now, food crops are no longer grown, and the focus is on commercial crops. You need manure and water to boost plant growth by 2x, 3x, or even 4x. This often leads to diseases, which then require pesticides.

Meanwhile, production costs keep rising, but market prices for crops aren't increasing at the same rate as expenses. So, farmers end up turning to coffee.

My coffee crop isn’t doing well because we grow it in the shade without using chemical fertilisers. Many farmers are switching to open-sun cultivation, and that has an impact.

Someone who knows coffee can easily tell the difference between sun-grown and shade-grown coffee, as the flavour is noticeably different.

Q: You've lived in Coorg for a long time. How have you seen things change in terms of flora, fauna, and farming practices?

Chemical farming has drastically changed things. In the past, coffee plantations were like forests, with a variety of plants, just like mine. Now, most high-yield coffee farms are fully open, with trees cut down and only stems left.

Earlier, farmers watered the plants only for blossom flowering, but now, due to rising temperatures and sun exposure, they have to water regularly to keep the plants alive. Water levels are also dropping.

On my farm, you can hear lots of birds and see butterflies. But on open farms, you won't find birds. Birds eat harmful pests, and without them, the pest population grows. This forces farmers to use pesticides.

Chemical farming affects not just humans, but the entire environment, and not just locally. In high rainfall areas like ours, pesticides get washed into water bodies, harming aquatic life.

Bird populations are also declining, and wild animals are affected too. They often come to our organic fields.

For example, about 5-6 years ago, the Banana Skipper pest was affecting plantations. This pest is a moth larva that lays eggs on banana leaves. Many experts suggested chemical treatments, and a neighbouring farmer tried them without success. On my organic farm, birds came, tore open the banana leaves, and ate the larvae, controlling the pest naturally. So, my crop wasn’t damaged, even though bananas are just a border crop for me.

Q: Do you think mono cropping and unnatural practices compounded the problem?

It is a complex issue. I feel the heavy machinery moving on slopes and the use of JCBs to remove earth for tourism purposes have played a role in landslides, like the one that happened in Kodagu.

Research and teachings

Q: You’ve been researching wild fruits for a while. Can you tell us how you got started and what varieties you’ve found?

A: I grew up eating wild fruits. When I was a child, Madikeri was almost like a forest, and we would roam around, eating wild fruits. 

About 8-10 years ago, I noticed a tree full of wild fruit called Amehanu near a rickshaw stand in Madikeri. No one was eating it because they didn’t know it was edible. That’s when I realised we needed to preserve this knowledge, so I started documenting wild fruits.

So far, I’ve documented about 80 major wild fruits. One interesting one is Elaeagnus conferta, locally known as jerguli. I was especially interested in this fruit, and when I asked around, a caretaker on my farm said it used to grow here, and they ate it as children, but now it's gone.

I eventually found the plant in Madikeri. It turns out the same plant was on my farm all along, but we didn’t recognise it. This shows how much our knowledge of plants has eroded. That’s why I started documenting not just wild fruits, but all wild edibles and the indigenous knowledge around them.

Q: Dr Sujatha mentioned that you're also passionate about teaching and sharing this knowledge. How important is it to pass this on to future generations, and what has your experience been?

A: Our forefathers lived close to nature or worked in agriculture. The next generation moved to cities for jobs, and now, the third generation wants to return to the land. But when they come back, the natural knowledge that was passed down through generations has been lost.

The younger generation learns through courses or the internet, but it’s like eating with a spoon—you don’t feel the heat until the food reaches your mouth. They might study online or from books, but real learning happens when they face problems in the field.

There’s a gap that needs to be bridged through hands-on teaching. Book knowledge doesn’t always apply. Every 5-10 kilometres, the species, land, soil, wind, and slope can change. The coffee on my farm is different from the coffee just three kilometres away. You won’t get the same results everywhere.

Q: On one hand, there’s widespread chemical farming, but there also seems to be a growing interest in change. What do you think the future holds? 

A: If consumers are willing to support farmers with vitamin M (money), farmers can do a lot of good. People don’t bargain when buying expensive items like shoes or vehicles, but when it comes to food, they want to pay just 5-10 rupees on a kilo of rice. That doesn’t make sense.

Farmers need to be fairly compensated for quality food. Only then will the system thrive.

You could once taste the salt of Mumbai’s Arabian Sea in the air while driving along the coast. Now, instead of that familiar breeze, you see barricades and bulldozers everywhere. It all started in 2011 when a politician brought back an idea from the 1960s, originally suggested by American consultants: building a road in the sea along Mumbai’s coast.

Despite regulations introduced in 1991 to prohibit new reclamation projects, the government amended the rules and greenlighted the project. The INR 13,000 crore project is seen by many as a way to ease travel across the city, but not everyone shares this enthusiasm.

On a hot September afternoon at Lotus Jetty, which overlooks the Haji Ali Dargah, fishermen stand by, watching their boats float in a barely existent harbour. Wajid Mohammad, one of the fishermen, is busy untangling his net on a boat that now returns mostly empty. “A boat full of fish is a rare sight now,” he said. Over the past few months, the reclamation work for the Coastal Road project has upended the lives of these fishermen, leaving them anxious about what lies ahead.

We’ve known the sea since childhood. Haji Ali was our only home

“We have suffered major losses since construction began,” said Wajid. In 2022, they could still find some species like crabs, but now those too have disappeared. Fishermen like Wajid are left with no choice but to seek work elsewhere. “We’ve known the sea since childhood. Haji Ali was our only home,” he added.

The disappearing fish

Hasan Wali Muhammad, a young fisherman, lists the fish that have disappeared because of the new infrastructure. "Lobster, tiger prawn, khajura (barramundi), hekru (grouper), rawas (Indian salmon) – none of them are found here anymore," he said. Pointing to the concrete shoreline, he added, "The fish used to be this close. We never had to go far, but now we do."  The fisherfolk mentioned that while the recent Shravan month saw lower demand for their produce, things will only worsen once the demand picks up.

Environmental impact

Coastal construction is a risk anywhere, as it disrupts natural habitats, but in a city like Mumbai, where heavy rainfall and floods are common, the risk may be even greater. “The currents have worsened, which is why our nets get tangled,” said Bilaal, another fisherman, as Wajid continues to untangle his nets, now filled with trash.

The real issue is that the fishing and docking areas have disappeared. When a habitat vanishes, it impacts the entire coastline.

“The kachra [debris] is negligible in that entire Great Pacific patch,” said Pratip Patade, a Mumbai native who has spent years documenting the city’s biodiversity and the threats to its shores. “The real issue is that the fishing and docking areas have disappeared. When a habitat vanishes, it impacts the entire coastline.”

Changing habitats

Patade, who is also the director of the Coastal Conservation Foundation, a non-profit organisation focused on marine wildlife awareness, has seen first-hand how the reclamation has altered Mumbai’s coastline. “The whole habitat has changed. The reclaimed area is 200 metres. So, the area was exposed and the animals in the upper zone vanished,” he added. 

He also noted that it’s not just Lotus Jetty; other parts of Mumbai have faced the same issue. “Choti chowpatty, Carter Road, Tata gardens have all been reclaimed,” he said.

 Despite the project's widespread opposition from urban planners, environmentalists, and fishermen, the construction continued unabated.

“So many gaps exist in this project,” said Patade. “Firstly, there was a lack of research specific to Mumbai’s coastline. After 1970, nobody studied it, so when they did the Environmental Impact Assessment (EIA), they suggested mitigation measures, but no one checked if they were implemented.”

The Sixth Assessment Report of the Intergovernmental Panel on Climate Change (IPCC) in 2022 highlighted that the Indian Ocean has experienced the fastest rise  in sea temperatures globally since the 1950s. Experts warn that the lack of research on how infrastructure interacts with rising sea levels is slowly creating conditions for natural disasters, both now and in the near future.

Legal troubles

While the Coastal Road is now functional, its legal status remains murky, “The Coastal Road is still technically illegal. When the Conservation Action Trust took the case to court, the High Court referred it to the Supreme Court, which issued a stay. But during the pandemic, they continued building, so the road is up and running, but the court case is still pending,” said Patade.

The municipality promised to compensate them for the losses they incurred due to the construction. However, no payments have been made since work began in 2017. “Boat owners were promised compensation of Rs 13-15 lakh, and we were supposed to receive Rs 2.5-5 lakh, but nothing has been finalised,” said Wajid.

Court cases, researchers, and NGOs are all helpless now

Hasan said the BMC has made it clear they won’t address the situation. "They plan to remove the remaining silt to build a wall to support the project. We’re already forced to keep our belongings on the rocks because there's no space. After Ganesh Chaturthi [late September], they’ll ask us to leave this area too," he added.

The fisherfolk of Haji Ali are witnessing the slow death of their way of life. The Coastal Road project, intended to modernise Mumbai, has come at a steep cost. Not only has it altered the natural environment, but it has also displaced a community that has depended on the sea for generations.

“Nobody listens to the poor. Even the organisations that are supposed to help haven’t done anything for us,” said Wajid.

With legal battles unresolved and compensation unpaid, the future looks uncertain for these fishermen. They are left grappling with a rapidly changing landscape and a shrinking livelihood, watching helplessly as the sea they once called home is transformed into concrete and steel. "Court cases, researchers, and NGOs are all helpless now," said Patade.