- Introduction: Religion and Ecology—What Is the Connection and Why Does It Matter?
- The Earth as Sacrament: Insights from Orthodox Christian Theology and Spirituality
- The World of Nature according to the Protestant Tradition
- Jainism and Ecology: Transformation of Tradition
- Hindu Religion and Environmental Well-being
- The Greening of Buddhism: Promise and Perils
- Daoism and Nature
- Motifs for a New Confucian Ecological Vision
- Religion and Ecology in African Culture and Society
- Indigenous Traditions: Religion and Ecology
- Population, Religion, and Ecology
- Genetic Engineering and Nature: Human and Otherwise
- So Near and Yet So Far: Animal Theology and Ecological Theology
- Religious Ecofeminism: Healing the Ecological Crisis
- Science and Religion in the Face of the Environmental Crisis
- Religion and Ecology: Survey of the Field
- The Spiritual Dimension of Nature Writing
- Religion, Environmentalism, and the Meaning of Ecology
- Religious Environmentalism in Action
- Religion and Environmental Struggles in Latin America
- African Initiated Churches as Vehicles of Earth-Care in Africa
- The Scientist and the Shepherd: The Emergence of Evangelical Environmentalism
- Religion and Environmentalism in America and Beyond
Abstract and Keywords
No one term in an indigenous language may exactly translate, or even correspond to, the English terms “religion” or “ecology.” The term “ecology” is used here to express indigenous knowledge, traditional ecological knowledge, or traditional environmental knowledge. Despite widespread cultural losses due to colonization and industrialization, many indigenous peoples still hold to their creation stories as the basis of their traditional symbols and rituals of spiritual and ecological intimacy. These creation stories provide the cosmological context for knowing self, society, and world. The indigenous traditions of the Americas provide the majority of examples of indigenous religions given in this article. This article also examines indigenous lifeways and the fourfold embodiment: the individual person (or embodied self ), the native society, the larger community of life in a region (nature or ecology), and the powerful cosmological beings typically present in ritual actions and mythic narratives.
John A. Grim is a visiting scholar at Yale University and series coeditor of World Religions and Ecology, from Harvard Divinity School's Center for the Study of World Religions. Until recently he was professor of religion at Bucknell University, where he taught courses in Native American and indigenous religions and religion and ecology. His published works include The Shaman: Patterns of Religious Healing among the Ojibway Indians and coedited volumes entitled Worldviews and Ecology: Religion, Philosophy, and the Environment and Indigenous Traditions and Ecology: The Interbeing of Cosmology and Community. He is currently president of the American Teilhard Association.
Access to the complete content on Oxford Handbooks Online requires a subscription or purchase. Public users are able to search the site and view the abstracts and keywords for each book and chapter without a subscription.
If you have purchased a print title that contains an access token, please see the token for information about how to register your code.