NATIONAL UNIVERSITY OF ADVANCED LEGAL STUDIES, KOCHI

BA LLB (HONS.) 2019-2024

Semester 6

Environmental Law

Project – VALUE BELIEF NORM THEORY

SUBMITTED TO – DR. MINI S. AND DR. MC VALSON

Submitted by – Rasmiika Punnose

Roll No. 1560

 Table of Contents
INTRODUCTION.......................................................................................................................................3
VALUE BELIEF NORM THEORY................................................................................................................4
DRAWING A PARALLEL WITH INDIA AND VBN THEORY........................................................................5
ANCIENT INDIA..................................................................................................................................5
THE ADVENT OF REGULATIONS..........................................................................................................6
TRIBAL INDIA.....................................................................................................................................7
JUDICIARY..............................................................................................................................................8
CONCLUSION........................................................................................................................................10
 INTRODUCTION
Environmental sustainability is becoming a more pressing issue. Environmental challenges, such as
air pollution and biodiversity loss, have become significant concerns for a variety of stakeholders,
including the government, businesses, and individual consumers. The value-belief-norm theory of
environmentalism has been conceptualised for more than 20 years. The aforementioned hypothesis
has served as a lens for scholars to investigate and comprehend pro-environmental conduct. Any
actions that can safeguard the environment as a whole and/or a specific ecosystem from the damaging
consequences of human activities are classified as pro environmental behaviour. 1

1
(Stern, 2000)
 VALUE BELIEF NORM THEORY
The norm activation model is a frequently used theory for predicting prosocial behaviours with
positive outcomes. According to the theory, pro-environmental actions are motivated by personal
moral norms about such actions, which are activated in people who believe that environmental
conditions threaten other people, other species, or the biosphere, and that the actions they take can
help to mitigate those consequences. In other words, awareness of consequences and ascription of
responsibility to self is the basis of this theory. 2 The degree to which an individual is aware of the
potential negative repercussions for others while failing to fulfil a certain behaviour is measured by
their awareness of consequences. Individuals' sense of obligation and accountability for the negative
consequences of not completing a given behaviour are referred to as attribution of blame. Particularly
in the context of pro-environmental behaviours and environmentalism, Stern, Dietz, Abel, Guagnano,
and Kalof and Stern proposed the Value-Belief-Norm theory by combining the norm activation
model, a set of theoretical constructs of personal value orientations and the new environmental
paradigm aimed to measure “broad beliefs about the biosphere and the effects of human action on it.

Paul C. Stern first proposed the VBN theory to explain the impact of human values on behaviour in
an environmentalist context. The links between values, beliefs, norms, and behaviours are
hypothesised in this theory. Stern observed that the VBN theory predicted three types of
environmental behaviour in the United States: consumer behaviour (i.e., frequency of purchasing
environmentally friendly products), willingness to make sacrifices for the environment (e.g.,
willingness to pay much higher taxes to protect the environment), and environmental citizenship (e.g.,
signing a petition in support of protecting the environment, donating money to an environmental
group). Furthermore, the VBN theory was successful in explaining the acceptance of Dutch energy
policies. Further it explained in Tunisia and Turkey, self-reported energy saving behaviour, as well as

2
Stern, P. C., Dietz, T., Abel, T., Guagnano, G. A., & Kalof, L. (1999). A Value-Belief-Norm Theory of Support for
Social Movements: The Case of Environmentalism. Human Ecology Review, 6(2), 81–97.
http://www.jstor.org/stable/24707060
the acceptability of a car pricing policy and intent to change car usage behaviour in five European
nations and Argentina.3

Despite the fact that the VBN theory has been tested in a variety of countries and cultures, as detailed
above, the question of whether the VBN theory is applicable to other cultures and countries remains
unanswered.

The VBN idea has yet to be put to the test in several regions, notably Asia. The diagram below depicts
the relationship between values, pro-environmental beliefs, norms and behaviours in the VBN theory:

DRAWING A PARALLEL WITH INDIA AND VBN THEORY

The science of environmental protection underpins Indian philosophy, lifestyle, and cultural practises,
and they hold the answer to resolving environmental concerns such as global warming. Sushma
Swaraj at the concluding session of two-day national conference on “Global Warming and Climate
Change - A Way Out” had given a speech in which she stated that, Indian philosophy, lifestyle,
traditions and cultural practices are based on the science of protecting the nature. This needs to be
explained to the global community...Till a lifestyle based on Indian philosophy isn’t adopted,
solutions to the environmental problems caused by global warming will be elusive,” she said. In a rat
race for development, some developed countries caused damage to Mother Earth, Ms. Swaraj said
adding: “Now they expect solutions from the nations, which are not responsible for the crisis.”

According to her, development engineered by artificial means becomes a problem for the nature and
the irony is that artificial solutions are being explored. She said traditional Indian knowledge is purely
scientific and Indian philosophy, lifestyle hold the key to make the world a better place to live, free of
global warming. “Carbon credits are being talked about at global forums, but green credits should also
be offered,” she added. Personal resolutions like quitting greed, saving the earth and need-based use
of nature’s resources will help solve the problem of global warming. 4
3
J. Hiratsuka, G. Perlaviciute, L. Steg, (2018). Testing VBN theory in Japan: Relationships between values,
beliefs, norms, and acceptability and expected effects of a car pricing policy. Transportation Research Part F:
Traffic Psychology and Behaviour, 53, 74-83.
4
PTI. (2015, November 24). The Hindu: other states. Retrieved from The Hindu:
https://www.thehindu.com/news/national/other-states/indian-culture-key-to-solving-
environmental-problems/article7910222.ece
ANCIENT INDIA
Vedas, Upanishads, Smiritis, and Dharmas, for example, promoted a worshipful attitude toward earth,
sky, air, water, plants, trees, and animals, as well as entrenched a regard for nature and environmental
harmony and conservation. Sun, air, fire, water, earth, and forest were regarded as Gods and
Goddesses. The names of Gods and Goddesses were associated with a variety of animals, birds, trees,
and plants.

Agricultural productivity has increased dramatically as a result of advances in technology, fertilisers,

insecticides, and high-yielding cultivars. Overgrazing, widespread forest degradation, and intensive
farming techniques suffocated the soil, turning fertile areas into barren wastelands. As a result,
recalling the transition from a hunter-gatherer economy to one based on agriculture and industry,
which was marked by changes in natural habitat, is pretty astonishing. Man's changing role in the
environment put a strain on air, water, and natural resources.

The importance they placed on particular medicinal plants and trees, as well as the emphasis on
hygiene and water sanitation, suggest that the people of the Indus civilization had a sophisticated
understanding of health management.

THE ADVENT OF REGULATIONS

For animate objects, India has a long legacy of tolerance, nonviolence, equality, and compassion.
They were once a part of everyday life and were combined with religion. Religious teachings, social
and political standards, and economic policies are considered as if they were a part of nature rather
than a moulder or superior. All living beings are creatures of a single supernatural power–god.

The International Convention on Biological Diversity, agreed at the 1992 Rio Earth Summit, declares
the relevance of traditional knowledge in fostering sustainable development. It understands that
biological diversity encompasses more than plants, animals, microorganisms, and their ecosystems; it
also encompasses people and their needs for food security, medicines, clean air and water, housing,
and a safe and healthy environment in which to live. 5

Respect for indigenous knowledge, cultures, and traditional practises contributes to sustainable and
equitable development and proper environmental management, according to the United Nations
Declaration on the Rights of Indigenous Peoples, which was endorsed by the United Nations Human
Rights Council in June 2006.

The following articles in the Constitution mention the aforementioned idea of peaceful coexistence
with nature in one way or another:

5
UN Doc. A/CONF.151/26 (vol. I), 31 ILM 874 (1992)
1. Articl48-A: The state shall make every effort to maintain and improve the environment, as well as
the country's forest and wildlife.

2. Article 51-a (g): Every Indian citizen has a responsibility to safeguard and improve the natural
environment, including forests, lakes, rivers, and animals, as well as to have compassion for all living
things.6

TRIBAL INDIA
The majority of tribal communities in India adore nature. They revere the forest, the rock, the river,
and the mountains. They believe in spirits who reside in nature and are either friendly or malicious for
their survival and sustenance. The amount of significance they place on the environment is enormous;
they treat it as if it were a god, and they worship natural objects. They also regard environmental
protection to be a duty owed to their ancestors, as they believe their predecessors lived in nature and
resided in natural items. Traditional knowledge and wisdom are used by tribal societies to safeguard
and preserve their environment.

This knowledge had been collected over many generations of observation, practise with natural
resources, and transmission. India is a place of contrasts, with diverse cultural and biological
landscapes and a wealth of traditional wisdom. For lengthy periods of time, indigenous peoples relied
on local ecosystems to provide a range of supplies.7

Despite the fact that humans have long recognised the value of the environment, human action has
resulted in huge resource extinctions. Human actions have put the survival of 10-30% of mammalian,
bird, and amphibian species in jeopardy. There are 4573 communities in India, spread across several
ecogeographic zones, of which 573 are tribal communities. Since time immemorial, these tribal tribes
have lived in close proximity to forests and have maintained and conserved the biodiversity of their
surroundings. India, as a country with many ethnic groups, has a lot of biodiversity. There are 45,000
ethnobotanically significant species. Of these 7500 species are in medicinal usage for indigenous
health practises.

Tribals consume approximately 3900 plant species for food (including 145 species of root and tubers,
521 species of leafy vegetables, 101 species of bulbs and flowers, and 647 species of fruits), 525
species for fibre, 400 species for fodder, and 300 species for the preparation and extraction of
chemicals used as naturally occurring insecticides, gum, resins, dyes, and perfumes. Aside from these,
a variety of plants are employed as lumber and construction materials, and over 700 species are
culturally significant from a moral, religious, and social standpoint. The Indian subcontinent is one of
the twelve mega-centres of biodiversity, accounting for two of the eighteen biodiversity hotspots. 8
6
The Constitution of India, 1950, Art 48A &51A-g
7
Worrel Kumar Bain. (2017) Conservation of Environment through Traditional Knowledge and Wisdom with
Special Reference to Beliefs and Practices in Tribal India: An Overview. Journal of Multidisciplinary Studies in
Archaeology, 5, 224 – 243.
8
Ibid
The phrase 'Traditional Knowledge' (TK) is also used interchangeably with indigenous knowledge,
invention or custom, and local community tradition that is vital in environmental protection,
biodiversity conservation, and other traditions. TK is important for millions of people's food security
and health, and it is developed and passed down through the generations in the form of stories, songs,
cultural values, local languages, customs and contemporary practises, healing arts, and so on.

Traditional ecological knowledge is significant not just for its own sake, but also because it has the
potential to aid in the design of more effective biodiversity protection and ecological systems in
general by utilising the information owned by a group of individuals about an area. 9 Such information
is frequently tailored to a local culture and environment, and it plays an important role in the daily
lives of the majority of people both nationally and worldwide, and it is seen as an important aspect of
cultural identities.10

Traditional societies such as hunters, gatherers, farmers, and herders frequently have a deep grasp of
their environment and ecology, establishing a sustainable foundation for global biodiversity
conservation and sustainable use, which is intimately tied to cultural and biological variety.11

JUDICIARY
In India, the majority of environmental initiatives are currently pursued under Articles 32 and 226 of
the Constitution. The writ procedure is favoured over the traditional suit because it is quick, relatively
affordable, and provides direct access to the country's top courts. Nonetheless, class action lawsuits
offer their own set of benefits. In environmental litigation, the Supreme Court's power to provide
directions under Article 32 and the high courts' jurisdiction to issue orders under Article 226 have
grown in importance. Courts have used these authorities to correct past wrongdoings and prevent
immediate and future environmental threats.

It is a wonderful feat to formulate some principles in order to establish a better regime for
environmental protection. The Supreme Court created the idea of absolute liability for harm caused by
hazardous and intrinsically unsafe enterprises in the Bhopal Gas case12 by interpreting the scope of
Article 32's jurisdiction to give directions or orders in suitable procedures. According to the Court,
this authority could be used to develop new remedies and methods.

9
Singh, Yashaswi & Kaur, Biba & Onial, Malvika & Mathur, Vinod. (2016). Traditional Knowledge systems in
India for biodiversity conservation. Indian journal of traditional knowledge. 15. 304-312.
10
Berkes, F., Folke, C., Gadgil, M. (1995). Traditional Ecological Knowledge, Biodiversity, Resilience and
Sustainability. In: Perrings, C.A., Mäler, KG., Folke, C., Holling, C.S., Jansson, BO. (eds) Biodiversity
Conservation. Ecology, Economy & Environment, vol 4. Springer, Dordrecht. https://doi.org/10.1007/978-94-
011-0277-3_15
11
Berkes, Fikret, Johan Colding, and Carl Folke. (2000) “Rediscovery of Traditional Ecological Knowledge as Adaptive
Management.” Ecological Applications, 10, 1251–62.
12
Union Carbide Corporation v. Union of India,1992 AIR 248
Workers in the asbestos sector were deemed entitled to medical benefits and compensation for health
concerns discovered after retirement in CERC's case. Laborers who lose their jobs and those who are
displaced as a result of industry closures or relocations are required to be adequately rehabilitated.
When courts issue orders for the conservation of flora and animals near sanctuaries or the
management of coastal zones, the customary rights of tribal people and fishermen are not overlooked.

The Rajasthan High Court held in L.K.Koolwal v. State of Rajasthan that residents have a duty to
protect the environment under Article 51-A(g) of the Constitution, which grants citizens the right to a
clean environment. 13The judiciary may go so far as to request that the government establish national
and state regulatory boards, as well as environmental courts. In most situations, courts have issued
orders reminding statutory bodies of their environmental responsibilities. As a result, local bodies,
particularly municipal authorities, were issued orders to remove garbage and waste and clean up
towns and cities.

CONCLUSION
Traditional beliefs and practises are deeply intertwined and intertwined with environment
management. Traditional beliefs and practises like as totem, taboos, and keeping holy forests are
helping India's tribal communities save the environment. They attribute their existence to some animal
or plant that they hold sacred. This type of belief system prevents people from depleting their natural
resources and encourages environmental balance conservation. The Value belief norm theory shows
the importance of the age old customs and the role they play for environmental protection. The
judiciary has time and again intervened to protect the environment and uphold the regulations of
international standards and Indian as well. All these regulations, principles and standards that have
stemmed and evolved from customs, values and beliefs.
13
L.K. Koolwal v. State of Rajasthan And Ors., AIR 1988 Raj 2