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001435780 001__ 1435780
001435780 003__ OCoLC
001435780 005__ 20230309003952.0
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001435780 020__ $$a9783030694340$$q(electronic book)
001435780 020__ $$a3030694348$$q(electronic book)
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001435780 0247_ $$a10.1007/978-3-030-69434-0$$2doi
001435780 035__ $$aSP(OCoLC)1246143576
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001435780 050_4 $$aHD1698.B3
001435780 08204 $$a333.910095492$$223
001435780 1001_ $$aAhmed, Imtiaz,$$d1958-$$eauthor.
001435780 24510 $$aRights, rivers and the quest for water commons :$$bthe case of Bangladesh /$$cImtiaz Ahmed.
001435780 264_1 $$aCham, Switzerland :$$bSpringer,$$c[2021]
001435780 300__ $$a1 online resource :$$bcolor illustrations, color maps
001435780 336__ $$atext$$btxt$$2rdacontent
001435780 337__ $$acomputer$$bc$$2rdamedia
001435780 338__ $$aonline resource$$bcr$$2rdacarrier
001435780 4901_ $$aSpringerBriefs in environment, security, development and peace,$$x2193-3162 ;$$vvolume 36
001435780 504__ $$aIncludes bibliographical references and index.
001435780 5050_ $$a1. Introduction -- 2. Framework for Analysis -- 3. Politics, Geopolitics and River Rights -- 4. Economic Consequences of a Transboundary River -- 5. Women, Girls and Rivers -- 6.-The Anthropocene and the Riverine People -- 7. Water Culture and the Braided Life of a Cultural River -- 8. Technology and the Rights of Rivers -- 9. Psychology of Water Dystopia -- 10. Conclusion: Resistance and the Quest for Water Commons.
001435780 506__ $$aAccess limited to authorized users.
001435780 520__ $$aRight to water may sound novel and somewhat dramatic, yet it has been central to the quest of human civilization for thousands of years. One of the earliest references to water as "common property" can be found in the Jewish laws as early as 3000 BCE. Similar views are also found in Islam. In fact, the Arabic word for Islamic law - shari'ah - originally meant the place from which one descends to water. Since water is a gift from the divine to all living beings, sharing water is regarded as holy duty. This is found across religions, regions, societies, and communities, from New Zealand to Nigeria, from Bangladesh to Brazil. But then, what transformed the divine sanction? What led to the negation of the "commons," with sharing of the riverine water across territorial boundaries suffering the most? The answer probably lies as much as in the politics of safeguarding one's personal or national interests as it is in the limitations imposed by our disciplinary understanding of things. In this context, a thorough reexamination, even reconceptualization, of some of the core issues is required. Firstly, the concept of water needs to be understood not as H₂O, as it is done in physical sciences, but as H₂OP₄. That is, the meaning of water in social sciences must include not only twice hydrogen plus oxygen but also four Ps- pollution, power, politics and profit. This is not to discount the science in the conceptualization of water but rather to add elements central to social sciences. Secondly, the concept of river needs to be redefined and understood not as a carrier of water, as assumed in most of the western languages, but as nadi, a flow consisting of prana (life), shakti (power), and atman (soul), as etymologically defined in most of the South Asian languages. This comes closer to what critical hydrologists would say, WEBS, that is, a river consists of water, energy, biodiversity and sediment. In this light, any fragmentation of transboundary river water in the name of sharing becomes an unworkable option, unless of course a mechanism is found to share the water of the river along with its energy, biodiversity and sediment, and that again, without distorting and harming the life of the river! Thirdly, the subject of water commons needs to be approached from the standpoint of rights of both human and river. This is to flag the notion that nature, including rivers, has rights just like humans, although their manifestations may be different. In fact, empowered humans, particularly those in control of the state, have more responsibility than rights in dissuading themselves and others from creating conditions of human wrongs, not only against fellow human beings but also against nature. Finally, if the rights of humans are to be ensured then there is an urgent need to reconceptualize and mainstream the human as a multiverse being. This is because humans are not only political beings but also economic, cultural, ecological, technological, and psychological beings. In this light, if conflicts are to be contained then humans need to be empowered in all possible areas of life--politics, economics, ecology, culture, technology, and psychology. This would certainly require empowering each and every person, all at the same time receptive to nature in general and rivers in particular. The book is designed to initiate a discourse on the civilizational quest for water commons, indeed, with the expectation that a discussion on rights and rivers would lead to a creative flow of ideas and practices
001435780 588__ $$aOnline resource; title from PDF title page (SpringerLink, viewed April 19, 2021).
001435780 650_0 $$aRight to water$$zBangladesh.
001435780 650_0 $$aWater rights$$zBangladesh.
001435780 650_0 $$aWater security$$zBangladesh.
001435780 650_6 $$aDroit à l'eau$$zBangladesh.
001435780 650_6 $$aDroits sur les eaux$$zBangladesh.
001435780 650_6 $$aSécurité de l'eau$$zBangladesh.
001435780 655_0 $$aElectronic books.
001435780 77608 $$iPrint version:$$aAhmed, Imtiaz, 1958-$$tRights, rivers and the quest for water commons.$$dCham : Springer, [2021]$$z303069433X$$z9783030694333$$w(OCoLC)1231959333
001435780 830_0 $$aSpringerBriefs in environment, security, development and peace ;$$vv. 36.$$x2193-3162
001435780 852__ $$bebk
001435780 85640 $$3Springer Nature$$uhttps://univsouthin.idm.oclc.org/login?url=https://link.springer.com/10.1007/978-3-030-69434-0$$zOnline Access$$91397441.1
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001435780 980__ $$aBIB
001435780 980__ $$aEBOOK
001435780 982__ $$aEbook
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