By Emma Tomalin
This booklet is anxious with the argument that spiritual traditions are inherently environmentally pleasant. but in a constructing state equivalent to India, nearly all of humans can't come up with the money for to place the 'Earth first' whatever the volume to which this concept will be supported by way of their non secular traditions. Does this suggest that the linking of faith and environmental matters is a method extra suited for contexts the place humans have a degree of fabric safety that allows them to imagine and act like environmentalists? this query is approached via a chain of case stories from Britain and India. The ebook concludes that there's a stress among the 'romantic' ecological discourse universal between many Western activists and a extra pragmatic strategy, that's usually present in India. The adoption of environmental motives by means of the Hindu correct in India makes it tough to differentiate real situation for the surroundings from the wider politics surrounding the assumption of a Hindu rashtra (nation). This increases an additional point of research, which has no longer been supplied in different stories.
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Extra resources for Biodivinity and Biodiversity : The Limits to Religious Environmentalism
This study does not deny that certain styles of environmentalism, which have their origin in the West, are now globalised. Indeed, as Beyer suggests, once we get to the postcolonial period, it is perhaps more useful to think about globalisation instead of westernisation (1998, p. 4). What I want to emphasise, however, is that certain global ideas have their origins in the West: while global society is not to be ‘understood simply as the imperialistic spread of Western society around the globe…globalization still bears the marks of its origins’ (Beyer 1998, p.
G. Hinduism), and in understanding the religious environmentalist approach to religion. Firstly, religion has become more a matter of personal choice for most in the West. In the past, people were born into a religious culture, and involvement with a religious tradition was more an expression of collective cultural identity rather than individual identity. This is still the case for the majority of people in India, for instance. However, in the West religion is increasingly becoming more of a personal issue where the individual chooses his/her own spiritual path rather than accepting the authority of traditional religious systems.
A social constructionist approach is useful for this study since it will allow me to trace the historical, social and cultural influences that have shaped the model of environmentalism adopted by religious environmentalists. A social constructionist approach to interpreting environmentalism could be criticised for denying the realism of environmental problems and that there is any value to various (constructed) approaches to dealing with ecological concerns. While it is the aim of this book to reveal the contingency of religious environmentalism to particular ways of thinking about the relationship between humanity and the natural world (as well as to a particular historically situated style of religiosity), this analysis does not lead me reject religious environmentalism as a potentially valid style of ecopolitics.