Religion and environmentalism is an emerging interdisciplinary subfield in the academic disciplines of religious studies, religious ethics, the sociology of religion, and theology amongst others, with environmentalism and ecological principles as a primary focus.
General overview
Crisis of values
This subfield is founded on the understanding that, in the words of Iranian-American philosopher Seyyed Hossein Nasr, "the environmental crisis is fundamentally a crisis of values," and that religions, being a primary source of values in any culture, are thus implicated in the decisions humans make regarding the environment.
Burden of guilt
Historian Lynn White, Jr. first made the argument in a 1966 lecture before the American Academy of Arts and Sciences, subsequently published in the journal Science, that Western Christianity, having de-sacralized and instrumentalized nature
to human ends, bears a substantial "burden of guilt" for the
contemporary environmental crisis. White's essay stimulated a flurry of
responses, ranging from defenses of Christianity to qualified admissions to complete agreement with his analysis.
Eastern religions and indigenous peoples
Some proposed that Eastern religions, as well as those of indigenous peoples, neo-pagans, and others, offered more eco-friendly worldviews
than Christianity. A third, more obscure camp, argued that while
White's theory was indeed correct, this was actually a benefit to
society, and that thinning the populations of weaker plant and animal
species via environmental destruction would lead to the evolution of stronger, more productive creatures.
Religion and ecology
By
the 1990s, many scholars of religion had entered the debate and begun
to generate a substantial body of literature discussing and analyzing
how nature is valued in the world's various religious systems. A
landmark event was a series of ten conferences on Religion and Ecology
organized by Yale University professors Mary Evelyn Tucker and John Grim and held at the Harvard University Center for the Study of World Religions from 1996 to 1998.
More than 800 international scholars, religious leaders, and
environmentalists participated in the conference series. The conferences
concluded at the United Nations and at the American Museum of Natural
History with more than 1,000 people in attendance. Papers from the
conferences were published in a series of ten books (The Religions of
the World and Ecology Book Series), one for each of the world's major
religious traditions.
From these conferences, Tucker and Grim would form The Yale Forum on Religion and Ecology.
The Forum has been instrumental in the creation of scholarship, in
forming environmental policy, and in the greening of religion. In
addition to their work with the Forum, Tucker and Grim's work continues
in the Journey of the Universe film, book, and educational DVD series. It continues to be the largest international multireligious project of its kind.
An active Religion and Ecology group has been in existence within the American Academy of Religion since 1991, and an increasing number of universities in North America and around the world are now offering courses on religion and the environment. Recent scholarship on the field of religion and ecology can be found in the peer-reviewed academic journal Worldviews: Global Religions, Culture, and Ecology and in reference works such as the encyclopedia The Spirit of Sustainability.
Religion and nature
Other landmarks in the emerging field was the publication of the Encyclopedia of Religion and Nature in 2005, which was edited by Bron Taylor.
Taylor also led the effort to form the International Society for the
Study of Religion, Nature and Culture, which was established in 2006,
and began publishing the quarterly Journal for the Study of Religion, Nature, and Culture in 2007.
Religions and the environment
Buddhism
The best asset religion offers is the moral framework by which practitioners must abide.
Since many environmental problems have stemmed from human activity, it
follows that religion might hold some solutions to mitigating
destructive patterns. Buddhism idealizes and emphasizes interconnection,
thereby creating a mindset that creates a productive and cooperative
relationship between humans and nature. That all actions are based on
the premise of interconnection makes the Buddhist mindset effective in
cultivating modesty, compassion, and balance among followers, which may
ultimately mitigate the harm done to the environment.
One benefit of the Buddhist interconnected mindset is the
inevitable humility that ensues. Because humans are entwined with
natural systems, damage done upon the Earth is also harm done to humans.
This realization is quite modifying to a human race that historically
pillages the Earth for individual benefit. When rational humans minimize
the split between humanity and nature and bridge the gaps,
only then will a mutual respect emerge in which all entities coexist
rather than fight. Buddhism maintains that the reason for all suffering
comes from attachment.
When release from the tight grasp humanity has on individuality and
separateness occurs, then oneness and interconnection is realized. So
rather than emphasizing winners and losers, humanity will understand its
existence within others; this results in a modesty that ends egoic
mind.
Another benefit of Buddhist practice to the environment is the compassion that drives all thinking. When humans realize that they are all connected, harm done to another will never benefit the initiator.
Therefore, peaceful wishes for everyone and everything will ultimately
benefit the initiator. Through accepting that the web of life is
connected—if one entity benefits, all benefit—then
the prevailing mindset encourages peaceful actions all the time. If
everything depends on everything else, then only beneficial events will
make life situations better. Acceptance of compassion takes training and
practice, which is also encouraged by Buddhist moral conduct in the
form of mediation. This habitual striving for harmony and friendship
among all beings creates a more perfect relationship between humanity
and nature.
Lastly, Buddhist mindset relies on taking the middle road or striving for balance. Siddhartha Gautama,
the founder of Buddhism, spent his life searching for the outlet of
human suffering, eventually concluding that a balance must be
established between self-destruction and self-indulgence.
While modern, industrial humans emphasize economic and social aspects
of life and lastly environmental aspects, this view is lopsided.
When human preferences are leveled with environmental
preferences—giving a voice to natural systems as well as human
systems—then can balance and harmony be realized.
Therefore, using this idealized and disciplined framework that
Buddhism has to offer can create lasting solutions to amending the
broken relationship between humanity and nature. What ensues is an
ethic, rather than a short-term policy or technological fix.
When never-ending consumption patterns cease for the betterment of the
world as a whole, then all systems will harmoniously interact in a
non-abusive way.
Without needing to adopt a new religion, just recognizing and accepting
this mindset can help to heal the environmental injuries of the past.
Buddhists today are involved in spreading environmental
awareness. In a meeting with the U.S Ambassador to the Republic of India
Timothy J. Roemer, the Dalai Lama urged the U.S to engage China on climate change in Tibet. The Dalai Lama has also been part of a series on discussions organised by the Mind and Life Institute; a non profit organisation that specializes on the relationship between science and Buddhism. The talks were partly about ecology, ethics and interdependence and issues on global warming were brought up
Christianity
Christianity has a historic concern for nature and the natural world. At the same time, ecological concerns operate in tension with anthropocentric values, such as the Biblical notion of human dominion over the Earth. (Gen 1:28) A broad range of Christian institutions are engaged in the environmental movement and contemporary environmental concerns.
Latter Day Saint movement
Mormon
environmentalists find theological reasons for stewardship and
conservationism through biblical and additional scriptural references
including a passages from the Doctrine and Covenants:
"And it pleaseth God that he hath given all these things unto man; for
unto this end were they made to be used, with judgment, not to excess,
neither by extortion" (D&C 59:20). The Latter Day Saint movement has a complex relationship with environmental concerns, involving not only the religion but politics and economics. In terms of environmentally friendly policies, The Church of Jesus Christ of Latter-day Saints has a history of utilizing elements of conservationist policies for their meetinghouses. The church first placed solar panels on a church meetinghouse in the Tuamotu Islands in 2007. In 2010, the church unveiled five LEED
certified meetinghouse prototypes that are that will be used as future
meetinghouse designs around the world, the first one having been
completed in 2010 in Farmington, Utah.
Hinduism
In Hinduism, practitioners and scholars find traditional approaches to the natural environment in such concepts as dharmic ethics or prakrti (material creation), the development of ayurveda, and readings of vedic literature. Hindu environmental activism also may be inspired by Gandhian philosophy and practical struggles, such as the Bishnoi community in Rajasthan and Chipko resistance to forestry policies in Uttar Pradesh, India. Mahatma Gandhi played a major role in Indian environmentalism, and has been called the "father of Indian environmentalism".
Gandhi's environmental thought parallels his social thoughts in that
environmental sustainability and social inequalities should be managed
in similar fashions.
His non-violent teachings left a lasting impact, even agriculturally.
Contemporary agrarian practices use the Bhagavad-Gita to establish
practices that are deemed non-violent.
Islam
Through the tradition from the Quran
and the prophets, the environment was made sacred. It is believed that
God did not create the environment for a random reason, but rather a
reflection of truth. One can gain profound knowledge from nature thus,
human beings are to preserve it and look after it. Many chapters in the
Quran, refer to the beauties of nature as well as the headings of many
chapters indicating the importance of it, such as: "The Sun", "Dawn",
and "Morning Hours". Thus man is God's representative on this planet, if
he is not charged with sustaining it, then at least he must not destroy
it.
In Islam, the concept of a hima or "inviolate zone" refers to a piece of land that has been set aside to prevent cultivation or any use other than spiritual purposes.
Judaism
In Judaism, the natural world plays a central role in Jewish law, literature, and liturgical and other practices.
Within the diverse arena of Jewish thought, beliefs vary widely about
the human relation to the environment, though the rabbinic tradition has
put Judaism primarily on an anthropocentric trajectory. However, a few contemporary Jewish thinkers and rabbis in the US and Israel emphasized that a central belief in Judaism is that the Man (Ha Adam - האדם whose root comes from Haadama (earth) - האדמה, in Hebrew language),
should keep the Earth in the same state as he received it from God, its
eternal and actual "owner" (especially for the land of Israel),
thus the people today should avoid polluting it and keep it clean for
the future generations. According to this opinion, Judaism is clearly in
line with the principles of environmental protection and sustainable development.
In Jewish law (halakhah), ecological concerns are reflected in Biblical protection for fruit trees, rules in the Mishnah against harming the public domain, Talmudic debate over noise and smoke damages, and contemporary responsa on agricultural pollution. In Conservative Judaism, there has been some attempt to adopt ecokashrut ideas developed in the 1970s by Rabbi Zalman Schachter-Shalomi. In addition, Jewish activists have recruited principles of halakhah for environmental purposes, such as the injunction against unnecessary destruction, known as bal tashkhit.
In contemporary Jewish liturgy, ecological concerns have been promoted by adapting a kabbalistic ritual for the holiday of trees, Tu Bishvat. Biblical and rabbinic texts have been enlisted for prayers about the environment, especially in Orthodox Judaism and Jewish Renewal movements.
In the U.S., a diverse coalition of Jewish environmentalists undertakes both educational and policy advocacy on such issues as biodiversity and global warming. Jewish environmentalists are drawn from all branches of religious life, ranging from Rabbi Arthur Waskow to the Orthodox group Canfei Nesharim. In Israel, secular Jews have formed numerous governmental and non-governmental organizations
to protect nature and reduce pollution. While many Israeli
environmental organizations make limited use of Jewish religious
teachings, a few do approach Israel's environmental problems from a
Jewish standpoint, including the Heschel Center for Environmental Learning and Leadership, named after Abraham Joshua Heschel.
Taoism
Taoism offers many ideas that are in line with environmentalism, such as wu wei, moderation, compassion and Taoist animism. Parallels were found between Taoism and deep ecology. Pioneer of environmentalism John Muir was called "the Taoist of the West". Rosenfeld wrote 'Taoism is environmentalism'.
Jainism
In Jainism, the ancient and perhaps timeless philosophical concepts, like Parasparopagraho Jivanam, were more recently compiled into a Jain Declaration on Nature, which describes the religion's inherent biocentrism and deep ecology.
