Religious environmentalism is
fast becoming a growing academic discipline with concerns on how to manage the human
environment and save man’s resources for the future generations. Religious environmentalism has also become
a catchphrase for a philosophy of desired value extraction and application of the
core valuable principles of religion and philosophy to achieve the sustainable management
of the human environment known
to as the earth with its extractive resources. The environmental crisis facing the
African continent is increasingly seen as a crisis of values and, religion, a primary
source of human values (NASR, 2011), also seen as critical in the search for sustainable
solutions to the crisis. The problems of man in the African environment are many.
The efforts to use the frameworks of religion to design strategic frameworks for their
solution have become problematic as a result of the theoretical and philosophical inability to evolve
sustainable frameworks for the sustainable management of the environment in Africa
to achieve the ends of poverty reduction and sustainable livelihoods for its inhabitants.
This problem is assumed by the
article as challenge of further elucidation of the concepts of human value and sustainability as found both
in religion and philosophy. Attempts to evolve a new set of programs for the sustainable
environmental management in Africa will be made under the philosophy and tenor of
religious environmentalism
pulling disciplines as varied as religious ethics, religious sociology, philosophy
of religion and environmental philosophy.
References
[1]
Adeola, J. (2012). Africa’s environmental challenges in the 21st century: Current and emerging issues. CSIR Science Scope, 6, 70-71.
[2]
Alliance of Religions and Conservation Website (2013) Project section on “Green Pilgrim Cities”.
http:www/arcworld.org/projects.asp
[3]
Artic, M. (2000). Man and nature in world religions. Socijalna Ekologija, 9, 1-21.
[4]
Attfield, R. (1983). Christian attitudes to nature. Journal of the History of Ideas, 44, 369-386. http://dx.doi.org/10.2307/2709172
[5]
Bailey, C. (1982). Bedouin religious practices in Sinai and the Negev. Anthropos, 77, 65-88.
[6]
Ballard, C. (2000). The fire next time: The conversion of the Huli apocalypse. Ethnohistory, 47, 205-225.
[7]
Bartkowski, J. P., & Swearingen, W. S. (1997). God meets Gaia in Austin, Texas: A case study of environmentalism as implicit religion. Review of Religious Research, 38, 308-324.
http://dx.doi.org/10.2307/3512193
[8]
Biersack, A. (1999). The mount Kare Python and his gold: Totemism and ecology in The papua new Guinea highlands. American Anthropologist, 101, 68-87. http://dx.doi.org/10.1525/aa.1999.101.1.68
[9]
Bloch, J. P. (1998). Alternative spirituality and environmentalism. Review of Religious Research, 40, 55-73.
http://dx.doi.org/10.2307/3512459
[10]
Boyd, H. H. (1999). Christianity and the environment in the American public. Journal for the Scientific Study of Religion, 38, 36-44.
http://dx.doi.org/10.2307/1387582
[11]
Bratton, S. P. (1992). Loving nature: Eros or agape? Environmental Ethics, 14, 3-25.
[12]
Darlington, S. M. (1998). The ordination of a tree: The Buddhist ecology movement in Thailand. Ethnology, 37, 1-15.
[13]
Dekker, P., Ester P., & Nas, M. (1997). Religion, culture and environmental concern: An empirical cross-national analysis. Social Compass, 44, 443-458. http://dx.doi.org/10.1177/003776897044003010
[14]
Dwivedi, O. P. (1996). Environmental stewardship: Our spiritual heritage for sustainable development. Journal of Developing Societies, 12, 217-231.
[15]
Eckberg, D. L., & Blocker, T. J. (2009). Christianity, environmentalism, and the theoretical problem of fundamentalism. Journal for the Scientific Study of Religion, 35, 343-355.
[16]
Faith, B. (1999). Science, religion and development: Some intitial considerations. Institute for Studies in Global Prosperity. Bahai International Community.
[17]
Famine Early Warning Systems Network (FEWS: 2011 Report). The idea of Famine Early Warning Systems Network (FEWS NET) is an information system designed to identify problems in the food supply system that potentially lead to famine or other food-insecure conditions in sub-Saharan Africa, Afghanistan, Central America, and Haiti. FEWS NET is a multi-disciplinary project that collects, analyzes, and distributes regional, national, and sub-national information to decision makers about potential or current famine or other climate hazards, or socioeconomic-related situations, allowing them to authorize timely measures to prevent food-insecure conditions in these nations.
[18]
Foltz, R. C. et al. (2012). Islam and ecology: A bestowed trust. Cambridge: Center for the Study of World Religions.
[19]
Gaard, G. (1997). Hypatia, 12, 114-137.
http://dx.doi.org/10.1111/j.1527-2001.1997.tb00174.x
[20]
Hayes, B. C., & Marangudakis, M. (2000). Religion and environmental issues within Anglo-American democracies. Review of Religious Research, 42, 159-174. http://dx.doi.org/10.2307/3512527
[21]
Huggins, C. (2006). Africa environment tracking: Issues and developments. The Governments of Belgium, Luxembourg, Norway, Ireland, The Netherlands and the UNEP Environment Fund are providing funding for the Africa Environment Outlook process. This publication is one among a series of reports produced through this process; including the second Africa Environment Outlook (AEO-2).
[22]
Ike, O., & Ndidi, N. (2001). Understanding Africa-traditional legal reasoning, jurisprudence & justice in Igboland, as a basis for culturally rooted and sustainable development. Enugu: CIDJAP Publications.
[23]
Jain, P. S., & Lodha, R. M. (2012). Medieval Jainism: Culture and environment. New Delhi: Ashish Pub House.
[24]
Jukic, J. (2002). Ecology in the new religiosity. Socijalna Ekologija, 11.
[25]
Kalu, V. (2012). The Sathya education in human values and the African personality: A cosmology of religion and psychology. Ndola: TAISSE Press.
[26]
Kearns, L. (1996). Saving the creation: Christian environmentalism in the United States. Sociology of Religion, 57, 55-70.
http://dx.doi.org/10.2307/3712004
[27]
Krikavova, A. (1995). Some aspects of the man-nature relationship in the islamic world. Archive Oriental, 63, 251-285.
[28]
Kula, E. (2003). Islam and utilisation policies for environmental resources. Journal of Interdisciplinary Economics, 14, 213-226.
[29]
Lanternari, V. (2003). Christianity in the face of the problem of “man/ nature-environment”. Religioni e Societa, 18.
[30]
Lewis, C. H. (1992). Science, progress, and the end of the modern world. Soundings, 75, 307-332.
[31]
Lewis, C. H. (1992). Science, progress, and the end of the modern world. Soundings, 75, 307-332.
[32]
Mawdsley, E. (2004). India’s middle classes and the environment. Development and Change, 35, 79-103.
http://dx.doi.org/10.1111/j.1467-7660.2004.00343.x
[33]
Mbiti, J. S. (1969). African religions and philosophy. New York: Praeger.
[34]
Metuh, E. I. (1991). African religions in western conceptual schemes: The problem of interpretation, Jos: IMCO Press.
[35]
Okere, T. I., & Njoku, C. D. (2004). The scramble for Africa: The scramble continues. Owerri: Whelan research academy.
[36]
Omoregbe, J. (2002). A philosophical look at religion. Lagos: Joja Educational Research Pubishers.
[37]
Prichard, E. (1956). Nuer religion. London: Oxford Press.
[38]
Robbins, J. (1995). Dispossessing the spirits: Christian transformations of desire and ecology among the Urapmin of Papua New Guinea. Ethnology, 34, 211-224. http://dx.doi.org/10.2307/3773824
[39]
Rogers, W. B., & Buckmire, G. E. (1967). The rural church and the farm family. Agricultural Economics Special Report, 7.
[40]
Russell, R. J. (2003). Five attitudes toward nature and technology from a Christian perspective. Theology and Science, 1, 149-159.
http://dx.doi.org/10.1080/1474670032000124568
[41]
Schmitt, M. G. (2012). Climate change or climate Hoax? Grailworld. The International Magazine for Spiritual Consciousness, 22, 41-49.
[42]
Schwarz, H. (1974). Eschatological dimension of ecology. Zygon, 9, 323-338. http://dx.doi.org/10.1111/j.1467-9744.1974.tb00262.x
[43]
Ugwu, C. O. T. (2002). Man and his religion in a contemporary society. Nsukka: Chuka Educational Publishers.
[44]
Weber, T. (1999). Gandhi, deep ecology, peace research and buddhist economics. Journal of Peace Research, 36, 349-361.
http://dx.doi.org/10.1177/0022343399036003007
[45]
Wikipaedia (2013). Religion and environmentalism.
[46]
Wolkomir, M. et al. (1997). Substantive religious belief and environmentalism. Social Science Quarterly, 78, 96-108.
[47]
World Wide Fund for Nature Archived Website (2013).
http:wwf.panda.org/whoare/history/milestones/Historysection/TheEighties