By Emma Tomalin
This e-book is anxious with the argument that spiritual traditions are inherently environmentally pleasant. but in a constructing state reminiscent of India, the vast majority of humans can't have the funds for to place the 'Earth first' whatever the quantity to which this concept will be supported by way of their non secular traditions. Does this suggest that the linking of faith and environmental issues is a method extra fitted to contexts the place humans have a degree of fabric safety that permits them to imagine and act like environmentalists? this question is approached via a sequence of case experiences from Britain and India. The publication concludes that there's a rigidity among the 'romantic' ecological discourse universal between many Western activists and a extra pragmatic strategy, that is frequently present in India. The adoption of environmental motives through the Hindu correct in India makes it tough to tell apart real crisis for the surroundings from the wider politics surrounding the belief of a Hindu rashtra (nation). This increases yet another point of research, which has no longer been supplied in different experiences.
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Additional info for Biodivinity and Biodiversity : The Limits to Religious Environmentalism
I suggest that this is a discursive strategy to overcome the dualisms of modern society. This, I suggest further, is a characteristic of millenarian movements. However, the distinction between religion and spirituality was also made by environmentalists that I interviewed in India. N. Prakesh, the editor of a magazine called ‘The Honey Bee’, which promotes traditional farming practices (which are often considered within a broad conception of traditional culture that includes an emphasis upon the celebration of seasonal festivals or the propitiation of nature spirits), was critical of mainstream or, what he called, ‘elitist’ definitions of religion and drew a more general, universal definition of spirituality similar to the expressive spiritualists above.
Zinnbauer et al. carried out a survey of 346 individuals to find out if they considered themselves to be spiritual or religious. Their results suggest that those who saw themselves as ‘spiritual but not religious’ ‘reject traditional organized religion in favor of an individualized spirituality that includes mysticism along with New Age beliefs and practices’ (1997, p. 561). This correlates with my own findings. ‘Radical’ or ‘dark green’ religious environmentalists, who were not members of a particular tradition but more individualistic and syncretic in their religious identity, were likely to call themselves spiritual rather than religious.
342). Writing in the late 1970s, the historian Donald Worster pinpointed this apocalyptic event as heralding the ‘Age of Ecology’. It marked the juncture of the scientific, technological and Industrial Revolutions of the preceding centuries and presaged the onslaught of environmental worries that began to attract the concern of scientists and activists during the late twentieth century. From the early 1970s onwards, attention was increasingly drawn to the environmental consequences of human activity, particularly regarding the overuse and the misuse of natural resources within industrialised economies (Hannigan, 1995, p.
Biodivinity and Biodiversity : The Limits to Religious Environmentalism by Emma Tomalin