By Emma Tomalin

This ebook is worried with the argument that spiritual traditions are inherently environmentally pleasant. but in a constructing nation akin to India, nearly all of humans can't have the funds for to place the 'Earth first' whatever the quantity to which this concept may be supported by way of their non secular traditions. Does this suggest that the linking of faith and environmental matters is a technique extra suited for contexts the place humans have a degree of fabric safety that permits them to imagine and act like environmentalists? this question is approached via a chain of case stories from Britain and India. The ebook concludes that there's a rigidity among the 'romantic' ecological discourse universal between many Western activists and a extra pragmatic strategy, that's usually present in India. The adoption of environmental factors by means of the Hindu correct in India makes it tricky to differentiate actual drawback for the surroundings from the wider politics surrounding the assumption of a Hindu rashtra (nation). This increases one other point of research, which has now not been supplied in different experiences.

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98)? In the next chapter I will discuss the work of a number of scholars who argue that such a shift is much less prominent in developing countries, such as India, where social movements continue to reflect more immediate concerns associated with security, income and basic freedoms, rather than so-called ‘quality of life issues’. In particular, it is argued that modern environmentalism, particularly of the sort that romanticises about returning to an ecogolden age, is reflective of a shift to expressive values since the 1960s.

These correspond to what Woodhead and Heelas (2000) call ‘religions of humanity’, which are often ‘characterized by a strong sense of the importance of the collective dimension of human existence and by active ethical and political concern’ (2000, p. 71). Within this modern religiosity, ‘the best deeds are those which aid one’s fellow human beings, respect their rights, and exemplify kindness and compassion…Religions of humanity are characteristically optimistic both in their belief in the fundamental goodness of human nature and in the possibility of building the perfect human society here on earth’ (2000, p.

Thus, like Tim Fitzgerald, he sees world religions as a modern phenomenon, yet, unlike Fitzgerald, because they are central to the way in which religious practitioners perceive their religiosity, he does 28 Biodivinity and Biodiversity not conclude that they are a ‘fallacy’ (Fitzgerald, 2000; Beyer, 1998, p. 26). He suggests that the world religion category only becomes problematic when talking about religions in the past. e. communing with the divine) has been marginalised or privatised in contemporary global society (1994, p.

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