The Importance of Spiritual Ecology in the Qingyuan Forest Mushroom Co-Cultivation System

The ecological value encapsulated in the term “spiritual ecology” is drawing more and more attention from ethnology, folklore, ecology, and other related disciplines. The custom of respecting and pacifying forest spirits has distinct regional and ethnic characteristics, and many scholars have discovered samples from different studies around the world. Qingyuan County, located in the mountainous region of southwest Zhejiang, is a very typical case of the practice of respecting and pacifying forest spirits. The mushroom-cultivation technology invented by the chthonic people there more than 900 years ago made this the global birthplace of artificial mushroom cultivation. The Qingyuan Forest–Mushroom Co-cultivation System (QFMCS) has been listed as an important agricultural heritage system by the Ministry of Agriculture and Rural Affairs of China, Beijing, China and a candidate project by the Food and Agriculture Organization of the United Nations, Rome, Italy for Globally Important Agricultural Heritage Systems (GIAHS). Additionally, the QFMCS is currently an important part of the Baishanzu National Park under construction. The authors made an in-depth field study in the mountainous areas of Qingyuan and used theoretical methods of ecology, anthropology, and folklore to reveal the function spiritual ecology plays in ecological conservation, forest protection, identity, and the maintenance of community interests. In the “traditional-modern” transformation of Qingyuan County, the practice of respecting and pacifying the Spirits is still being propagated, resulting in expansion and social cohesion.

Spiritual Ecology: On the Way to Ecological Existentialism

Spiritual ecology is closely related to inquiries into religion and ecology, religion and nature, and religious environmentalism. This article presents considerations of the unique possibilities afforded by the idea of spiritual ecology. On one hand, these possibilities include problematic tendencies in some strands of contemporary spirituality, including anti-intellectualism, a lack of sociopolitical engagement, and complicity in a sense of happiness that is captured by capitalist enclosures and consumerist desires. On the other hand, spiritual ecology promises to involve an existential commitment to solidarity with nonhumans, and it gestures toward ways of knowing and interacting that are more inclusive than what is typically conveyed by the term “religion.” Much work on spiritual ecology is broadly pluralistic, leaving open the question of how to discern the difference between better and worse forms of spiritual ecology. This article affirms that pluralism while also distinguishing between the anti-intellectual, individualistic, and capitalistic possibilities of spiritual ecology from varieties of spiritual ecology that are on the way to what can be described as ecological existentialism or coexistentialism.

Environmental Awareness: An Advocacy of The Mahabharat

The sublimation or the deterioration of the Earth depends on how the humans act over the natural world. The Mahabharata, an ancient Sanskrit literary text, reveals a way to the modern human as to treat with the natural phenomena. The degraded environment of the present more or less depends on how the human takes the natural world. This paper uses the Mahabharata, an English translation by Kisari Mohan Ganguli to analyze the text from ecological perspective. The researcher envisions the human relationship with the natural world in the epic through the concept of spiritual ecology.

Introduction to “Religious Environmental Activism in Asia: Case Studies in Spiritual Ecology”

Environmental issues and problems are serious; some are getting worse, and occasionally new ones are still being discovered (Flannery 2010; Meyers and Kent 2005; Ripple et al [...]

The Reincarnation of Waste: A Case Study of Spiritual Ecology Activism for Household Solid Waste Management: The Samdrup Jongkhar Initiative of Rural Bhutan

As rural and subsistence households in the Global South take on the consumption habits of industrialized countries, shifting consumption patterns have contributed to cascades of nonbiodegradable solid waste overwhelming the ability of households, municipal authorities, and governments to manage. As global capitalism expands around the world, spiritual ecology approaches to waste and pollution can provide deeper insight into the attitudes and practices that create a “throw away” society. In rural southern Bhutan, the revered Buddhist teacher, Dzongsar Jamyang Khyentse Rinpoche, initiated a waste reduction project based on Bhutan’s guiding development philosophy of Gross National Happiness. Through engaging cultural and spiritual values, and drawing on the inspirational qualities of social and spiritual leaders, the Samdrup Jongkhar Initiative’s Zero Waste project is an example of spiritual ecology activism for household waste management and waste reduction.

River Goddesses, Personhood and Rights of Nature: Implications for Spiritual Ecology

Designating rights for nature is a potentially powerful way to open up the dialogue on nature conservation around the world and provide enforcement power for an ecocentric approach. Experiments using a rights-based framework have combined in-country perspectives, worldviews, and practices with legal justifications giving rights to nature. This paper looks at a fusion of legal traditions, religious worldviews, and practices of environmental protection and advocacy in the context of India. It takes two specific legal cases in India and examines the recent high-profile rulings designating the rivers Ganga, Yamuna, and their tributaries and glaciers as juristic persons. Although the rulings were stayed a few months after their issuance, they are an interesting bending of the boundaries of nature, person, and deity that produce Ganga and Yamuna as vulnerable prototypes. This paper uses interview data focusing on these cases and document and archival data to ask whether legal interventions giving rights to nature can become effective avenues for environmental activism and spiritual ecology. The paper also assesses whether these legal cases have promoted Hindu nationalism or ‘Hindutva lite’.

Ecology and Spirituality

Interest in the degradation of the “natural” environment, and the scientific, academic, and activist responses including ecology have developed in Western societies largely since the 1950s. Western ecology is a subfield of the biological sciences, and more broadly it is related to the environmental sciences, environmental studies, and environmentalism. These have all generated accumulating evidence about the ongoing ecocrises at the local, regional, and global levels, and this in turn requires remedial actions. Ecocrises are increasingly becoming an existential threat to the human species and the planet, especially the reality of global climate change. Secular approaches are absolutely indispensable and have made progress but have also proven insufficient to turn things around for the better. Spirituality pursued as an integral part of religion and also independently from it may help. Spirituality refers to mystical phenomena that include profoundly moving emotional experiences that can generate vision, meaning, purpose, and direction for an individual’s life in pursuit of the sacred. Spirituality appears to predate any religion, in the sense of formalized social institutions with a system of prescribed sacred texts, specialists, beliefs, values, and practices. Furthermore, while in recent decades affiliation with religion declined, in contrast interest in spirituality increased. Surveys indicate that individuals range from religious and spiritual, religious but not spiritual, spiritual but not religious, to neither religious nor spiritual. Ecology and spirituality are interrelated in various ways and degrees: spiritual ecology has grown exponentially since the 1990s, although it has deep roots. It is a vast, complex, diverse, and dynamic arena of intellectual and practical activities at the interfaces of religions and spiritualities with ecologies, environments, and environmentalisms. Spiritual ecology may help contribute to the reduction or resolution of many ecocrises.