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Ecological Crises and the Human StewardshipDr. Naeem ud din Khattak Today, human activities are bringing changes on the earth at a massive scale. Changes that the earth witnessed in millions of years are now unleashed in decades. Global warming, ozone depletion, population explosion, increasing incidence of diseases, pollution of the hydrosphere and atmosphere and the loss of biodiversity are now recognized with utmost clarity. The non-renewable resources are rapidly coming close to extinction. Ecological crises with immense social and physiological implications are threatening life quality and our very existence. However, in spite of the burgeoning data and research, the careless use of resources has not declined nor the apathy to the degradation of environment has been reduced. Obviously, the plain data, acquired in the laboratory or from field statistics, could not arouse the sympathy of the majority of human beings, and they can keep glued to their consumerist culture. A substantial portion of the people are inwardly directed, their environmental concerns are restricted to their bodies, rooms and houses, lacking a sense of ownership for things outdoor. Every thing outside the narrow circle of self is completely disregarded and is littered. What we need to indoctrinate into the global culture is an emotional and spiritual attachment with this earth, so far the only known habitable planet in this universe. In fact, the religious and cultural aspects that can efficiently address the ecological crises are often overshadowed by the technological findings and research. Obviously, today there is a strong need of harmony between scientific and spiritual aspects of human civilization. Lynn White, a renowned historian, writes that what people do to their environment depends upon how they see themselves in relation to nature. He emphasizes that it is the exploitative view that has generated much of the environmental crises. This view comes from the teachings of the late Medieval Latin Christianity which considers man superior to the rest of God’s creation and everything else is created for his use and enjoyment. According to Lynn White the only way to deal with the ecological crises is to change the view that nature has no reason to exist except to serve humanity. This stimulated a debate among scientists, theologians and environmentalists about the role of religion in the ecological crisis. Christians, Muslims and Jews have to face the challenge of inherent problems of such a position, historically as well as in the present day scenario. A synthesis of religious teachings and scientific foresight can address the present crises to some extent. In fact, every person has a religious component. This earth not only provides us food and shelter but is also romantic and spiritual. The reasons for which we love this earth are not absolutely material, rather we have associated emotions of spirituality with all the phenomena that we observe here, whether it is the golden sunset or rising of the moon, the whistling of winds in the forest or the thundering of clouds. Such scenes appeal to the aesthetic being and in turn boost our spirituality. We can best obtain the aim of overcoming the ecological crises by developing a culture in which scientific knowledge and spiritual zest should reinforce each other. Religion with the inherent ability to reach the deepest realms of human mind can play an important role in tailoring a culture which has very strong regards for the earth as the site for flourishing of high human ideals. Modern environmental principles need to be inculcated in the mind of a modern human like religious injunctions. Of course, many societies of world have religious teachings directing them to preserve their environment. In the subcontinent nobody harms plants and trees growing in shrines and graveyards. The animals and plants listed in the holy scriptures are considered sacred and are well protected. Every body knows the proverbial sacred cow and holy birds (ababeel). The religious traditions mould their behavior regarding things around their person. For example they would not waste even the cheap commodity like salt due to the belief that the salt spilled here would be left on the eyelashes in the other world. Many people have similar attitude towards water and other resources. Religion has many aspects from paying alms to poor to removing harmful things from the roads and streets and promoting the cause of clean environment. Emphasis on religious teachings advocating the preservation and sacredness of life can be very helpful in the environmental preservation. Consider the saying of the holy prophetMuhammad (pbuh) “Even when doomsday comes, if someone has a palm shoot in his hand he should plant it ( Quoted from Mawil Y. Izzi Deen, ).” The author comments that “Even when all hope is lost, planting should continue for planting is good in itself. The planting of the palm shoot continues the process of development and will sustain life even if one does not anticipate any benefit from it. In this, the Muslim is like the soldier that fights to the last bullet.” With respect to humankind’s
stewardship of the earth, the privilege entails a
profound responsibility. Other living species are also
considered by the Qur’an to be “peoples or communities”
( Sura Thomas Berry, a religious historian, has pointed out that adapting religious teachings to the task of revaluing nature so as to prevent its destruction marks a significant new phase in religious thought. A comprehensive reevaluation of human-earth relations is essential for the human existence. Religions should cooperate in the making of a wide-ranging worldview and ethics helpful in solving the problems of ecological crises. Whether from an anthropocentric or a biocentric perspective, more adequate environmental values need to be formulated and linked to areas of public policy. Environmentalists and religious scholars can be the main players in this process. This will result in creating common ground for dialogue and creative partnership in envisioning and implementing long range solutions. This is critical because the attitudes and values that shape people’s concepts of nature come primarily from religious worldviews and ethical practices. The moral imperative and value systems of religions are indispensable in mobilizing the sensibilities of people toward preserving the environment for future generations. Making practical use of the insights of the world’s religions is a task of utmost urgency. The formulation of a new ecotheology and environmental ethics from within several of the world’s religions is the need of the day. This will also require adopting worldviews that differ from those of the present societies that view nature as a commodity to be exploited. All of the world’s religious traditions have something to contribute to this dialogue. In the Deep Ecology Movement we are biocentric or ecocentric. For us it is the ecosphere, the whole planet, Gaia, that is the basic unit, and every living being has an intrinsic value. (Arne Naess , Norwegian philosopher and author). REFERENCES AND END NOTES
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