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In 1967, Lynn White, Jr.'s seminal article The Historical Roots of
Our Ecologic Crisis was published, essentially establishing the
academic study of religion and nature. White argues that
religions-particularly Western Christianity-are a major cause of
worldwide ecological crises. He then asserts that if we are to
halt, let alone revert, anthropogenic damages to the environment,
we need to radically transform religious cosmologies. White's
hugely influential thesis has been cited thousands of times in a
variety of disciplines, including but not limited to religious
studies, environmental ethics, history, ecological science,
philosophy, psychology, and anthropology. In practical terms, the
ecological crisis to which White was responding has only worsened
in the decades since the article was published. This collection of
original essays by leading scholars in a variety of
interdisciplinary settings, including religion and nature,
environmental ethics, animal studies, ecofeminism, restoration
ecology, and ecotheology, considers the impact of White's
arguments, offering constructive criticism as well as reflections
on the ongoing, ever-changing scholarly debate about the way
religion and culture contribute to both environmental crises and to
their possible solutions. Religion and Ecological Crisis addresses
a wide range of topics related to White's thesis, including its
significance for environmental ethics and philosophy, the response
from conservative Christians and evangelicals, its importance for
Asian religious traditions, ecofeminist interpretations of the
article, and which perspectives might have, ultimately, been left
out of his analysis. This book is a timely reflection on the legacy
and continuing challenge of White's influential article.
In 1967, Lynn White, Jr.'s seminal article The Historical Roots of
Our Ecologic Crisis was published, essentially establishing the
academic study of religion and nature. White argues that
religions-particularly Western Christianity-are a major cause of
worldwide ecological crises. He then asserts that if we are to
halt, let alone revert, anthropogenic damages to the environment,
we need to radically transform religious cosmologies. White's
hugely influential thesis has been cited thousands of times in a
variety of disciplines, including but not limited to religious
studies, environmental ethics, history, ecological science,
philosophy, psychology, and anthropology. In practical terms, the
ecological crisis to which White was responding has only worsened
in the decades since the article was published. This collection of
original essays by leading scholars in a variety of
interdisciplinary settings, including religion and nature,
environmental ethics, animal studies, ecofeminism, restoration
ecology, and ecotheology, considers the impact of White's
arguments, offering constructive criticism as well as reflections
on the ongoing, ever-changing scholarly debate about the way
religion and culture contribute to both environmental crises and to
their possible solutions. Religion and Ecological Crisis addresses
a wide range of topics related to White's thesis, including its
significance for environmental ethics and philosophy, the response
from conservative Christians and evangelicals, its importance for
Asian religious traditions, ecofeminist interpretations of the
article, and which perspectives might have, ultimately, been left
out of his analysis. This book is a timely reflection on the legacy
and continuing challenge of White's influential article.
Distinct practices of eating are at the heart of many of the
world's faith traditions -- from the Christian Eucharist to Muslim
customs of fasting during Ramadan to the vegetarianism and
asceticism practiced by some followers of Hinduism and Buddhism.
What we eat, how we eat, and whom we eat with can express our core
values and religious devotion more clearly than verbal piety. In
this wide-ranging collection, eminent scholars, theologians,
activists, and lay farmers illuminate how religious beliefs
influence and are influenced by the values and practices of
sustainable agriculture. Together, they analyze a multitude of
agricultural practices for their contributions to healthy, ethical
living and environmental justice. Throughout, the contributors
address current critical issues, including global trade agreements,
indigenous rights to land and seed, and the effects of
postcolonialism on farming and industry. Covering indigenous,
Buddhist, Hindu, Christian, Muslim, and Jewish perspectives, this
groundbreaking volume makes a significant contribution to the study
of ethics and agriculture.
This book explores the interface of bodies and religion by
investigating the impacts human-induced global warming will have on
the embodied and performed practices of religion in ecologies of
place. By utilizing analytical insights from religion and nature
theory, posthumanism, queer ecologies, ecological animisms,
indigenous knowledges, material feminisms, and performance studies
the book advocates for a need to update how religious studies
theorizes bodies and religion. It does so by in the first half of
the book advocating for religious studies as a field, and the
academy as a whole, to take the ongoing and deleterious future
impacts of climate change seriously--to re-member that those
laboring as scholars in religious studies, and the communities they
study, have always been bodies in material bio-ecological
places--and to let this inform the questions religious studies
scholars ask. The book argues that this will lead to very different
forms of engaged, liberatory scholarship that demands a different
type of scholarship and public advocacy for resilience in the face
of climate change. The second half of the book offers case study
examples of how scholars may better engage religious bodies within
petrocultures, while attending to new, emerging materialist
posthuman assemblages of religious bodies. This book will be of
interest to those in religious studies, the environmental
humanities, and those working at the interface of the body and the
natural world.
This book explores the interface of bodies and religion by
investigating the impacts human-induced global warming will have on
the embodied and performed practices of religion in ecologies of
place. By utilizing analytical insights from religion and nature
theory, posthumanism, queer ecologies, ecological animisms,
indigenous knowledges, material feminisms, and performance studies
the book advocates for a need to update how religious studies
theorizes bodies and religion. It does so by in the first half of
the book advocating for religious studies as a field, and the
academy as a whole, to take the ongoing and deleterious future
impacts of climate change seriously--to re-member that those
laboring as scholars in religious studies, and the communities they
study, have always been bodies in material bio-ecological
places--and to let this inform the questions religious studies
scholars ask. The book argues that this will lead to very different
forms of engaged, liberatory scholarship that demands a different
type of scholarship and public advocacy for resilience in the face
of climate change. The second half of the book offers case study
example of how scholars may better engage religious bodies within
petrocultures, while attending to new, emerging materialist
posthuman assemblages of religious bodies. This book will be of
interest to those in religious studies, the environmental
humanities, and those working at the interface of the body and the
natural world.
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