221
Grim (2001) observes that native lifeways that stress the inter-relatedness of all
beings do not necessarily result in ecological balance or harmony, and that romanticised notions of the “ecological Indian” could disempower native actors in their
environments (p. xxxiv–xxxvii). Despite these caveats, the examples provided in
this section illustrate the potential of indigenous worldviews to promote biodiversity conservation. The deep connection with the earth and reverence for nature and
spirits that inhabit the natural world that are expressed through indigenous beliefs
and practices echo themes of environmental connection and relations with a transcendent other(s) found in spiritual well-being definitions. Thus, indigenous
biodiversity conservation can be a pathway from spiritual beliefs to spiritual
well-being.
10.3.1.2 World Religions and Alternative Spiritualities
Ethical prescriptions and community practices that can promote ecological conservation are also present in various ‘world religions’ and alternative spiritualities.
Whether the divine is seen as transcendent or immanent, dualistic or monistic, the
range of beliefs and practices described in this section demonstrate increasing concern for biodiversity and engagement in specific actions to preserve it.
The Religions of the World and Ecology series from Harvard University Press
illustrates the vitality of concern for ecological conservation within many ‘world
religions’. The series includes volumes on Buddhism, Christianity, Confucianism,
Daoism, Hinduism, Indigenous Traditions, Islam, Jainism and Judaism. Similarly,
various ‘world religions’ alongside other spiritual orientations are included in several scholarly handbooks on religion and ecology (e.g. Jenkins et al. 2017), at least
one of which includes a chapter on biodiversity (Lovejoy 2017). In Hinduism, for
example, natural objects such as rivers, trees, stones and animals can manifest the
sacred as forms of divinity worthy of devotion and conservation. As one Hindu
woman explains: “When I look into the face of the goddess on the tree, I feel a
strong connection (sambandha) with this tree” (Haberman 2017, p. 40). Such an
orientation can lead to environmental activism, for example, cleaning up the polluted Yamuna River in northern India or protecting sacred groves threatened with
deforestation (Haberman 2017). Similarly, Buddhist environmentalists rely on
Buddhist teachings about interdependence to support claims to oneness with nature
and conservation. Joanna Macy, an eco-Buddhist activist, writes that in Buddhism
the egotistical self is “replaced by wider constructs of identity and self-interest– by
what you might call the ecological self or the eco-self, co-extensive with other
beings and the life on our planet” (quoted in Ives 2017, p. 44). These religious perspectives, based on modern interpretations of ancient traditions, can spur people
toward conservation of biodiversity.
Some Christian theologians and ethicists argue that since biodiversity is part of
God’s creation, it must be conserved (Jenkins 2003, 2013; McFague 1997; O’Brien
2010; S. Taylor 2007). They suggest that since God is present in all things, experiences of biodiversity are sacramental opportunities and that human-created species
10 Biodiversity and Spiritual Well-being
Grim (2001) observes that native lifeways that stress the inter-relatedness of all
beings do not necessarily result in ecological balance or harmony, and that romanticised notions of the “ecological Indian” could disempower native actors in their
environments (p. xxxiv–xxxvii). Despite these caveats, the examples provided in
this section illustrate the potential of indigenous worldviews to promote biodiversity conservation. The deep connection with the earth and reverence for nature and
spirits that inhabit the natural world that are expressed through indigenous beliefs
and practices echo themes of environmental connection and relations with a transcendent other(s) found in spiritual well-being definitions. Thus, indigenous
biodiversity conservation can be a pathway from spiritual beliefs to spiritual
well-being.
10.3.1.2 World Religions and Alternative Spiritualities
Ethical prescriptions and community practices that can promote ecological conservation are also present in various ‘world religions’ and alternative spiritualities.
Whether the divine is seen as transcendent or immanent, dualistic or monistic, the
range of beliefs and practices described in this section demonstrate increasing concern for biodiversity and engagement in specific actions to preserve it.
The Religions of the World and Ecology series from Harvard University Press
illustrates the vitality of concern for ecological conservation within many ‘world
religions’. The series includes volumes on Buddhism, Christianity, Confucianism,
Daoism, Hinduism, Indigenous Traditions, Islam, Jainism and Judaism. Similarly,
various ‘world religions’ alongside other spiritual orientations are included in several scholarly handbooks on religion and ecology (e.g. Jenkins et al. 2017), at least
one of which includes a chapter on biodiversity (Lovejoy 2017). In Hinduism, for
example, natural objects such as rivers, trees, stones and animals can manifest the
sacred as forms of divinity worthy of devotion and conservation. As one Hindu
woman explains: “When I look into the face of the goddess on the tree, I feel a
strong connection (sambandha) with this tree” (Haberman 2017, p. 40). Such an
orientation can lead to environmental activism, for example, cleaning up the polluted Yamuna River in northern India or protecting sacred groves threatened with
deforestation (Haberman 2017). Similarly, Buddhist environmentalists rely on
Buddhist teachings about interdependence to support claims to oneness with nature
and conservation. Joanna Macy, an eco-Buddhist activist, writes that in Buddhism
the egotistical self is “replaced by wider constructs of identity and self-interest– by
what you might call the ecological self or the eco-self, co-extensive with other
beings and the life on our planet” (quoted in Ives 2017, p. 44). These religious perspectives, based on modern interpretations of ancient traditions, can spur people
toward conservation of biodiversity.
Some Christian theologians and ethicists argue that since biodiversity is part of
God’s creation, it must be conserved (Jenkins 2003, 2013; McFague 1997; O’Brien
2010; S. Taylor 2007). They suggest that since God is present in all things, experiences of biodiversity are sacramental opportunities and that human-created species
10 Biodiversity and Spiritual Well-being