Theory of Knowledge - Course Companion for Students Marija Uzunova Dang Arvin Singh Uzunov Dang

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the 21st century the task of explaining natureInlargely fallen to science, but this is a relativelyhasoccurrence. Explanations of naturalrecenthave occupied religious thought andphenomena1967 Clarence Glacken published a fairlyInaccount of the relationshipscomprehensivereligion and nature in the WesternbetweenThis inspired other investigations intoworld.environmental impacts of Western culture,thephilosophy and science. These worksreligion,“an epic struggle in Western cultureportrayorganicist and mechanist worldviewsbetweenbetween those who view the natural world as…sacred and having intrinsic value, andsomehowwho view the Earth as a way station to athoserealm beyond the Earth …” (GlackenheavenlyReligion was viewed as both culprit and1967).in the environmental destruction story.saviourin 1967 Lynn White published an articleAlsoargued that Abrahamic religions (Judaism,thatand Islam) perpetuated modesChristianityliving that were inherently damaging toofenvironment, and argued, like Toynbee athelater, that the solution to this problemdecadealso be essentially religious” (White“mustIn these authors’ view, Buddhism or1967).were more sensitive to nature thanPaganismprevailing monotheism. Combined withtheforces of the era, the existential threatculturalthe Cold War, and growing alarm aboutofdegradation, this all madeenvironmentalmore curious about and receptiveWesternersnon-Western religious traditions. Max Webertohad already traced capitalism’s unbridled(1958)Buddhism, Hinduism, Paganism andideas.belief systems and traditions showedIndigenousto offer more environmentally sensitiveupand behaviours.valuesview was romantic and simplistic—White’sreligions were causing environmentalWesternand Asian or Indigenous traditionsdestructioninherently nature-friendly. Yi Fu Tuanwerean influential article in 1968 disputingpublishedideas, noting that deforestation predatedthesethat Asian nations did not have aChristianity,impressive environmental record,particularlythat many regions of the world hadandenvironmental decline, scaled forwitnessednumbers, well before the arrival ofpopulationWestern civilization.modernscholars agree that nature plays a roleNumerousshaping religion, and vice versa, but there isinless agreement on the importantcomparativelyThese include whether religion helps ordetails.adaption to the environment, and thehindersof this influence in relation to otherstrengthfeatures. For decades, anthropologistsculturalbeen investigating the role of religion and/havespiritual beliefs in Indigenous Peoples’ abilityorthrive in their environmental contexts. Atoevolutionary argument is based on “thecommonof the most sustainable”—or the ideasurvivalculture is a set of adaptations to a specificthatand that religions evolved to guideenvironment,towards successful adaptations. This waspeopleview of anthropologist Julian Steward, whotheIndigenous Peoples in North America’sstudiedBasin. Another anthropologist, MarvinGreatstated in the 1960s that the sacredness ofHarris,in India was ecologically advantageous,cowsto sustain the nutrient cycles of agroecosystemsservingand the carrying capacity of the land.III. Methods and toolsIII. Methods and toolsIII.3 Religion and natureThe present threat to mankind’s survival can beremoved only by a revolutionary change of heart inindividual human beings. This change of heart mustbe inspired by religion in order to generate the willpower needed for putting arduous new ideals intopractice.(Toynbee quoted in Porritt 1984)practice, and been reflected in it, for millennia.Harris subsequently generalized as follows.Beliefs and rituals that appear to the nonanthropologicalobserver as wholly irrational, whimsical, and evenmaladaptive have been shown to possess importantpositive functions and to be the dependent variable ofrecurrent adaptive processes.(Harris 1971)consumption of natural resources to religious155

view has been criticized for being overlyThisand simplistic and for perpetuatingromanticof Indigenous Peoples asconceptionsIt also ignores the stark fact of theunscientific.decline in animal populations (tigers,dramaticand elephants, for example) that has beenrhinosby demand in some traditional medicinedrivenWhile anthropologists may celebratesystems.and Indigenous knowledgenature-religionsgenerally, it is another thing to usesystemsto judge which of these are better orsciencefor the environment. Yet, that task may beworserelationship between nature and religionThedifficult to untangle and loaded withisimplications, especially so in thepoliticaland anti-colonial discourses.decolonizingare clearly individuals, groups andTherestructures that would benefit frompoweror understating the importanceoverstatingreligion in shaping human culture and ourofwith the environment. But therelationshipcan shine a light on our way forward,debateoffering hope against the existentialperhapsof climate and ecological crises.threatnumber of terms refer to the category ofAand spiritual traditions that arereligiousas more environmentally sensitive.describedinclude natural religion, nature worship,Thesereligion, Animism, Paganism, Heathenry,Earthand Pantheism. This category hasDruidryhistorically viewed by Western culture asbeenand in the case of Paganism even asprimitive,for failing to understand (or rejecting) theevil,as God’s creation and for worshippinguniverse6III. Methods and toolsconnectionsMakingIndigenous knowledge and natureReligion,is a sub-eld of anthropology thatEthnobotanyin early 20th-century attempts byoriginatedto document the uses of plantsanthropologistsIndigenous Peoples. This research graduallybyto study how plants were used to sustainexpandedhealth of people and their communities,thetheir environment, sometimes throughincludingspiritual connection. It is related to Indigenousasystems generally, and traditionalknowledgeecological knowledge (TEK) specically, whichinvolves the knowledge gained by IndigenousPeoples in their interactions with the environmentover time. Ecological knowledge is sometimesinseparably connected to religious beliefsand practices.Many leading scholars in the eld have assertedthat TEK can lead to sustainable use of naturalresources. Some researchers also believed thatwithin these religious practices were importantspiritual truths that did more than advanceenvironmental sustainability. This was a signicantshift in how mainstream scientic culturesaw Indigenous Peoples, but it was alsocriticized, as noted earlier, for its simplistic andromantic perspective.inevitable, and much needed.elements of God’s creation rather than God.156

view has been criticized for being overly

This

and simplistic and for perpetuating

romantic

of Indigenous Peoples as

conceptions

It also ignores the stark fact of the

unscientific.

decline in animal populations (tigers,

dramatic

and elephants, for example) that has been

rhinos

by demand in some traditional medicine

driven

While anthropologists may celebrate

systems.

and Indigenous knowledge

nature-religions

generally, it is another thing to use

systems

to judge which of these are better or

science

for the environment. Yet, that task may be

worse

relationship between nature and religion

The

difficult to untangle and loaded with

is

implications, especially so in the

political

and anti-colonial discourses.

decolonizing

are clearly individuals, groups and

There

structures that would benefit from

power

or understating the importance

overstating

religion in shaping human culture and our

of

with the environment. But the

relationship

can shine a light on our way forward,

debate

offering hope against the existential

perhaps

of climate and ecological crises.

threat

number of terms refer to the category of

A

and spiritual traditions that are

religious

as more environmentally sensitive.

described

include natural religion, nature worship,

These

religion, Animism, Paganism, Heathenry,

Earth

and Pantheism. This category has

Druidry

historically viewed by Western culture as

been

and in the case of Paganism even as

primitive,

for failing to understand (or rejecting) the

evil,

as God’s creation and for worshipping

universe

6III. Methods and tools

connections

Making

Indigenous knowledge and nature

Religion,

is a sub-eld of anthropology that

Ethnobotany

in early 20th-century attempts by

originated

to document the uses of plants

anthropologists

Indigenous Peoples. This research gradually

by

to study how plants were used to sustain

expanded

health of people and their communities,

the

their environment, sometimes through

including

spiritual connection. It is related to Indigenous

a

systems generally, and traditional

knowledge

ecological knowledge (TEK) specically, which

involves the knowledge gained by Indigenous

Peoples in their interactions with the environment

over time. Ecological knowledge is sometimes

inseparably connected to religious beliefs

and practices.

Many leading scholars in the eld have asserted

that TEK can lead to sustainable use of natural

resources. Some researchers also believed that

within these religious practices were important

spiritual truths that did more than advance

environmental sustainability. This was a signicant

shift in how mainstream scientic culture

saw Indigenous Peoples, but it was also

criticized, as noted earlier, for its simplistic and

romantic perspective.

inevitable, and much needed.

elements of God’s creation rather than God.

156

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