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Christians, Biodiversity Conservation and Poverty Alleviation: a Potential Synergy? Robert D This article was downloaded by: [Robert Sluka] On: 03 August 2011, At: 14:24 Publisher: Taylor & Francis Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Biodiversity Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/tbid20 Christians, biodiversity conservation and poverty alleviation: a potential synergy? Robert D. Sluka a , Martin Kaonga b , Janice Weatherley b , Vijay Anand c , Daryl Bosu d & Colin Jackson e a Chiltern Gateway Project, A Rocha UK, 13 Avenue Rd, Southall, Middlesex UB1 3BL, UK b A Rocha International, 3 Hooper Street, Cambridge, UK c A Rocha India, 23 Anjenya Street, Austin Town, Bangalore 560 047, India d A Rocha Ghana, P.O. Box KN 3480, Kaneshie, Accra, Ghana e A Rocha Kenya, P.O. Box 383, Watamu 80202, Kenya Available online: 03 Aug 2011 To cite this article: Robert D. Sluka, Martin Kaonga, Janice Weatherley, Vijay Anand, Daryl Bosu & Colin Jackson (2011): Christians, biodiversity conservation and poverty alleviation: a potential synergy?, Biodiversity, DOI:10.1080/14888386.2011.599780 To link to this article: http://dx.doi.org/10.1080/14888386.2011.599780 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and-conditions This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, re-distribution, re-selling, loan, sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. BIODIVERSITY 2011, 1–8, iFirst FORUM Christians, biodiversity conservation and poverty alleviation: a potential synergy? Robert D. Slukaa*, Martin Kaongab, Janice Weatherleyb, Vijay Anandc, Daryl Bosud and Colin Jacksone aChiltern Gateway Project, A Rocha UK, 13 Avenue Rd, Southall, Middlesex UB1 3BL, UK; bA Rocha International, 3 Hooper Street, Cambridge, UK; cA Rocha India, 23 Anjenya Street, Austin Town, Bangalore 560 047, India; dA Rocha Ghana, P.O. Box KN 3480, Kaneshie, Accra, Ghana; eA Rocha Kenya, P.O. Box 383, Watamu 80202, Kenya (Received 13 October 2010; final version received 22 April 2011) Introduction Globally there are approximately 2 billion people who that Christian groups are engaged in biodiversity identify themselves in one form or another as Christian conservation and poverty alleviation. However, there (Barrett, Kurian, and Johnson 2001), believing in are few examples in the literature of this being done God as the creator of the world, and of nature. successfully. Our thesis is that there are a growing Conservationists don’t readily associate the term number of Christian groups effectively working for Christian with biodiversity conservation, but some biodiversity conservation and poverty alleviation. may be aware of efforts by various Christian organi- There is an increasing volume of literature focussing sations, such as World Vision and Tearfund, to on Christian environmentalism and hundreds of small, alleviate poverty through activities such as education, un-associated, local, national and global Christian digging wells, building buildings, providing medical groups focussing at least partially on environmental care, job creation and utilisation of non-timber forest conservation or ‘creation care’, a term that is used products, to name a few. The imperative to care for the within Christian communities. This term does not refer poor is found consistently throughout the Bible and we to a theory of origins, but refers to a particular Christian will not try to provide an overview here (c.f. Hughes doctrine regarding the Christian perception of God as a and Bennett 1998). As Christians review their stew- creator who has delegated responsibility to human ardship roles, many emerging community-based con- beings to care for the earth. This linguistic framework servation projects are motivated by the Christian faith. sets environmentalism squarely within Christian doc- However, sceptics have questioned the viability of a trine, but poses difficulties for non-Christians who may variant conservation approach that combines Christian find the use of the term ‘creation care’ difficult to principles and beliefs, biodiversity conservation and understand, much less use. Additionally, the term poverty alleviation. ‘stewardship’ is often used to denote wise use of Downloaded by [Robert Sluka] at 14:24 03 August 2011 In a famous article in 1967, Lynn White blamed resources and is increasingly being applied to the Christianity for our ecological crisis (White 1967). environment (Berry 2006). The authors simply point While Schaeffer (1970) acknowledged that, in practice, this out as the growing number of Christians involved in many of White’s accusations were true, Christian faith environmentalism is developing a Christianised lan- actually points towards a stewardship ethic (Van Dyke guage to set biodiversity conservation within theolog- et al. 1996; Tillett 2005; Berry 2007; Bookless 2008) ical constructs that are considered orthodox. Standard and yet this message has often gone unheard outside of search engines may not reveal the extent to which very small circles. Some recent publications (e.g. Christians are involved in this endeavour. Regosin and Frankel 2000; Garner 2003; Orr 2005; Into this milieu, A Rocha1 began its work in 1983 Stuart et al. 2005) have again caused Christians at one site in Portugal. Almost 30 years later, this working in the field to respond by both acknowledging NGO has expanded its work to 20 countries across the the slowness of some Christians to respond positively globe. At the core of the work is a commitment to view to conservation and the convergence of Christian biodiversity and poverty alleviation from a Christian teaching as a source of hope for biodiversity conser- perspective. Projects are frequently cross-cultural in vation. The ubiquitous and persistent nature of character and share a community emphasis, with a personal faith and its impact on communities demands focus on science and research, practical conservation *Corresponding author. Email: [email protected] ISSN 1488–8386 print/ISSN 2160–0651 online ß 2011 Tropical Conservancy DOI: 10.1080/14888386.2011.599780 http://www.informaworld.com 2 R.D. SLUKA ET AL. and environmental education. Several A Rocha proj- these communities and those working to conserve ects are situated in areas where poverty alleviation is a wildlife within the Mole National Park. necessary component. A Rocha Ghana2 has been working since 2005, with In this paper the authors assert that Christians are the Collaborative Resource Management Unit of Mole doing effective biodiversity conservation and poverty National Park, district assemblies and fringe commu- alleviation. We illustrate this using three case studies nities in building local consensus and support for from both Asia and Africa. We show that it is sustaining the ecological relevance of Mole National important to understand why we use the modifier Park. A Rocha Ghana’s first engagement with fringe ‘Christian’ in this discussion as many who are involved communities sought to capitalise on the strong belief in this endeavour are motivated to do so because of an systems of local people and used that as a basis for underlying religious motivation for action. building environmental consciousness in members of Additionally, we paint a picture of what could be if rural communities on the fringes of Mole. The large portions of those who identify themselves as programme identified the various religious faith Christian wholeheartedly engage in both biodiversity groups as well as traditional environmental practices conservation and poverty alleviation. The potential for that conserve natural resources, with a team of both engaging 2 billion people is staggering. Christian and Islamic scholars. Environmentally focussed faith aligned messages were then delivered to both Christian and Islamic groups in twelve fringe Ghana case study communities. Several observations were made during Mole National Park is the largest protected area in the execution of this programme. Key amongst those Ghana and home to its largest populations of were that community members exhibit ‘polygamous Savannah Elephants, as well as Lions, Leopards, faith practices’ as there is a higher inclination towards African Buffalo and Roan Antelope. It is bordered traditional worship and its associated activities which is on all sides by about 30 poor communities that rely on independent of whether one is a Christian or Muslim. natural resources, often from within the park. Harsh Secondly, people have strong commitments to their environmental conditions force these communities to respective religious inclination be it Christian, Islam or live from hand to mouth, not least during the long dry traditional, the major religious groupings identified in season, and drive them to undertake a range of communities around Mole. However, poor living con- unsustainable
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