Natu ropa 83-1997 ENGLISH Naturopa N° 83-1997

Nature and the different religions Editorial 3 Christianity: protector of nature J.-P. Ribaut 4 Ecology and orthodoxy Metropolitan Cyrille 5 Judaism: ecology and the citizen N. Lipszyc 6 The nature of being human: a Buddhist view A. Tiradhammo 7 The Islamic approach F. Klialid 9 The sacred kaya forests of Kenya E. Obel-Lawson 10 Naturopa is usually published in English, What risks to the environment French, German and Italian by the Centre An African animist's reply A. C. Anyouzogo 11 Naturopa of the Council of Europe, Nature in Hinduism A. Nayak 12 F-67075 Strasbourg Cedex. The Shinto concept H. Sakurai 13 The Bahá'i perspective A. L. Dahl 14 Chief editor: Aboriginal spirituality H. Furber 15 Jean-Pierre Ribaut The Klingenthal Appeal 17 Spiritual universe of Brazilian Indians M. C. Ossami de Mount IS Conception and editing: The approach of the Incas Marie-Françoise Clatz A living example for sustainable development E. Carreno 18 Religions and nature Varied and intersecting viewpoints J. Ki-Zerbo 19 Production: Forests: immediate action Artegrafica Silva s.r.l., Parma, Italy Initiatives of the Church of Freiburg R. Bàtterle 20 Between nature and the consumer society The Norwegian dilemma B. Bue Articles may be freely reprinted but it 21 would be appreciated if reference is made Romanian Churches at work L. Gavrila and 1. Sido 23 to the source and copy sent to the Centre. Christian belief and climate change L. Vischer The copyright of all photographs is reserved. Christian Churches get involved The Kehl-Strasbourg Ecumenical Group E. Vogelweith 25 COTE's contribution C. Grupp 26 The opinions expressed in this publication Projects of the Francis of Assisi Academy R. K. Stappen 28 are those of the authors and do not neces- sarily reflect the views of the Council of Buddhist monk fights to save Thai forests L. Alyanak 29 Europe. At the Council of Europe 30

Next issue's theme: Sustainable tourism development Religions, cultures and the environment

Since 1993 Naturopa has been printed on he Second European Ecumenical increasingly active interest in their respon- chlorine- and wood-free paper. Assembly will take place in Graz sibility for the Creation, calling upon their T(Austria) from 23 to 29 June 1997. followers to respect nature and to use nat- bringing together thousands of Christians ural resources "wisely". As for indigenous from all Churches from all over Europe to peoples, they have always applied the prin- look at the many challenges facing our soci- ciples of sustainable development. They eties and to advocate practical measures for therefore have much to teach us. Cover page: /I. Balestreri: vignettes: reconciliation, justice and solidarity. M. Theiler/Sipa Image, C. Hamm. Given that mankind's power to destroy and G. Enge! The Council of Europe, an organisation transform the world is increasing all the which since its foundation has worked Pages 16-17from left to right: time, it is more urgent than ever for all peo- towards the same goals - human rights, ple of good will to join forces, regardless of 1. Y. Noto-Campanella, their natural and spiritual sensibilities, to 2. J. Stegen, 3. P. Lissac/CIRIC, respect for minorities, tolerance, in short for protect our natural resources, especially for 4. A. Kaiser, 5. P. Lissac/CIRIC. a better quality of life - has decided to play future generations. 6. J. Stegen, 7. P. Lissac/CIRIC, an active part in this important initiative, 8. P.P.L./Sipa image, 9. P. Lissac/CIRIC, particularly in the field of the environment. 10. VP. Grttsyuk/Sipa Image Jean-Pierre Ribaut Surprising though it may seem. Churches, Background p 23: ./. Stegen all Churches, and all religions are taking an

2 Naturopa 83 - 1997 Editorial Nature and the different religions

he state of the environment in Europe commitment to environmental protection or The European Ecumenical Assembly will be causes continual anxieties. The dangers economic development. held in Graz in June 1997. I wish it not only are so mimerons and so great that our every success, but also an impact on grass- rsociety's natural-resource consen'ation prob- Various kinds of factor - for example, scien- roots church membership such that all spiri- lem is now urgent. tific, economic and social - will influence the tual energies are harnessed to meeting the decision but in practice the choice is always next century's main challenge, that of con- A paradoxical frustration has set in amongst political in the sense that it endeavours to fit serving our natural resources for future gen- those in Europe who are interested in envi- in with public opinion asfar as possible. It is erations and all humanity. • ronmental issues. On the one hand, awareness therefore important to make the obvious point has grown significantly over the last few that committed and effective nature conserva- Ferdinando Albanese decades; on the other, it is becoming increas- tion is only possible if public opinion Director of Environment and Local Authorities ingly difficult to enable wildlife to coexist with unequivocally wants it. Council of Europe human activity.

The resultant feeling of powerlessness is not justified, in my view, provided we eschew an overly idealistic approach to nature conserva- tion and bear in mind the nature of environ- mental decision-making.

However, first of all we need to recognise that all human activity has an impact on the environment. No activity is entirely "clean" or "innocent". Man is a great converter and consumer of natural resources. Thus, the key question is how this impact can be minimised or, better still, Iww to ensure that human actions, rather than destroy the natural world, conserve natural resources in the long term.

Decision-making processes must seek to determine the "threshold of acceptability" of activities affecting the environment. Viewed in this light, the role and responsibil- ity of those who shape public opinion are cru- Decision-making - whether public (legislative, cial, and among the main shapers of public administrative, judicial) or private (financial, opinion are religions and Churches, which entrepreneurial, etc.) - can be illustrated by a are the source of many of our values and have graph where the vertical axis A represents a decisive influence on human action. interest in nature consen'ation and the hori- zontal axis B interest in development. Anx The Council of Europe has accordingly decision on the environment can be located on decided to devote this issue of Naturopa to the A and li axes according to its degree of religions ' attitude to natural resources.

Naturopa 83 - 1997 3 CO <

M Creation of the Sun and the Moon, Sistine Chapel, Michelangelo

Christianity: protector of nature

Jean-Pierre Ribaut be used carefully and sustainably and thus - Have dominion over the fish...: in today's preserved for future generations. language, the term "domination" unquestion- ti \ K Ê hat nonsense!" is likely to be ably implies something very negative for the \m\t most people's spontaneous reac- Other biblical commands are equally explicit. party that is dominated. However, in the orig- W W tion to the suggestion that For instance, when Noah is preparing to enter inal Hebrew, the term "ve-yirdu" can have Christianity protects nature. How could any- the ark with his family, God says to him. And two different meanings, including the idea of one seriously claim that to be the case, when of every living thing of all flesh, two of every descendance. It should also be noted that, in you consider the state ot" the environment in sort shall thou bring into the ark, to keep them Jewish society at the time, where fathers the Christian world and, above all, the many alive with thee; they shall be male and female "dominated" their families, this implied not passages in the Bible which encourage (Genesis, 6:19). only certain powers but also important humankind to dominate and, indeed, overex- responsibilities by way of protection, assis- ploit nature, especially, for instance, in the tance in the event of danger and help when early chapters of the Book of Genesis: And the The difficulties necessary. Accordingly, when God tells man fear of you and the dread of you shall be upon to "have dominion" over nature, this implies obligations as much as privileges. eveiy beast of the earth, and upon every fowl However, the problem of interpreting the - of the air, upon all that moveth upon the earth, apparently - contradictory passages remains. and upon all the fishes of the sea; into your In order to understand their real message, we We should welcome the contribution of bibli- hand are they delivered (Genesis, 9:2) or Be must place them in their historical and social cal exegesis and also encourage socio-histori- fruitful, and multiply, and replenish the earth, context, while remembering that they are cal research, not to mention the study of liter- and subdue it; have dominion over the fish of translations. Two examples illustrate this cru- ary genres. It is the tendency to neglect them the sea, and over the fowl of the air ... cial point: that has resulted in so many misinterpretations (Genesis, 1:28). persisting even today. Including the belief that - Be fruitful and multiply is a call which seems the world was created in seven days! to provide a clear indication of Christian sup- How should the Bible be port for a policy of rising birth rates. But that That said, we have to admit that Christians interpreted? interpretation is entirely wrong! The fact is have not shouldered their responsibilities that the prophet spoke these words at a time towards Creation. Our unbridled desire to The meaning of the above passages would when the Jews had been deported to have "more and more" of everything, and our appear to be clear enough. But no, the First Babylonia and were experiencing their second innate self-interest - which I have no hesita- impression is misleading: the real message is period of exile. Losing faith and convinced tion in equating with original sin - are the not the one we get at first sight, and the fact is that Yahveh had abandoned them, they were most likely explanation for this. that all of the Bible and all of God's teaching giving up hope and asking what the point was actually assign humankind the task of caring in fighting, as they had been orphaned any- for the world He created and ensuring that it way. It was against this dramatic background A late , but decisive, flourishes forever. The most significant verse that the prophet tried to persuade this people - awakening of the Churches here is And the Lord God took the man, and who were asking what the point was in having put him into the garden of Eden to dress it and children, if they were going to be enslaved While the Churches have always advocated to keep it (Genesis, 2:15). "Cultivate" and again - to fight back, telling them not to give support for "the widow and the orphan" and "preserve", modern equivalents of "dress" up hope, as better days would come, calling the poorest in society, it is only very recently and "keep", remind me of the conclusions of on them to be fruitful and multiply. When that they have discovered or, to be more pre- the Rio Conference on Environment and seen in context, this call is a long way from cise. rediscovered Christians' responsibility Development, which called for resources to advocating proliferation. towards nature.

4 Naturopa 83 - 1997 Although they may have been late in waking tation of tropical forests, or Church move- One of the most important events in this con- up to environmental issues, they have often ments such as Pax Christi. These calls are nection was the First European Ecumenical acted with great commitment and made very increasingly accompanied by practical activi- Assembly (Basle, 15-21 May 1989), which clear statements. ties of various kinds, as illustrated in several gave official recognition, at the highest level, articles and features elsewhere in this issue: to the need to preserve God's Creation. The At a conference on man and the environment Second Assembly, to be held in Graz (Austria) on 6 December 1971, Cardinal Vi Ilot, then -training colloquies on greater efficiency in from 23 to 29 June 1997, will again deal with Secretary of State at the Vatican, declared that the use of water, air and other resources major social issues, including the sustainable every attack on Creation was an insult to the (Orleans 1991, Chantilly, 1996, France); management of the environment, but this time Creator. But did any section of the media with the full and active participation of central report his comments? And are any Christians -extensive farming instead of intensive farm- and east European Churches. guided in their actions by this outright con- ing of Church land (eg in Munich, Germany); demnation of both the extermination of In an era when religious fundamentalism so species and the degradation of the environ- -awareness-raising among the clergy and sem- often fills the headlines, we should welcome ment? inarists (eg in lasi, Romania); the fact that Christians are joining together, in the name of their faith, to protect the bios- The Protestant Churches, which are often -adapting parish buildings (churches, schools, phere and preserve the environment for future quicker to ring the alarm bells in this area, etc) for bats and barn owls (Freiburg im generations. • have also been very active, and particular Breisgau, Germany). attention is drawn here to the excellent book- J.-P. Ribaut let on the threat to nature and Christian Without question, most emphasis is placed on Chair of the Committee "Protection and Management responsibility (Nature menacée et respons- educational activities, the aim being to make of Creation" Pax Christi abilité chrétienne) published by the Protestant it more and more "natural" for Christians to 83 rue du Général Conrad Churches of Alsace and Lorraine (France). lake account of environmental concerns in F-67000 Strasbourg their prayers, religious ceremonies, contem- The Orthodox Church is now also beginning plation and, above all, daily lives. to mobilise its followers. Patriarch Dimitrios I having proclaimed the first of September of each year the '"Day of Creation". Increased ecumenical activity

Pronouncements and other appeals are being This widespread awareness of environmental made more and more frequently, whether by issues is having another most pleasing conse- leading religious figures and thinkers such as quence: an acceleration in ecumenical activ- John-Paul II or Carl F. von Weizsäcker, con- ity. Indeed, working together to save the ferences of bishops such as that in the planet seems to pose fewer problems than the Philippines, which has condemned the devas- ordination of women!

Ecology and orthodoxy

The need for a spiritual rebirth project entailing the artificial diversion of rivers in northern Russia to arid areas in the southern part of or the Orthodox believer, there is no doubt that the country. egocentricity and the priority given to the Fmaterial over the spiritual have played a par- ticularly decisive role in the destruction of nature. Co-operation is essential Moreover, the Creation cannot be restored intact unless we undergo a spiritual rebirth and unless we Today, people in the former USSR are becoming once again have peace in our hearts. aware of the great ecological dangers and are try- ing to rediscover a sense of moral values because Thus, both ecological and other problems of the without them it is impossible to resolve ecological modern world remind us of the value of life in the problems. As for the Church, it is trying to do universe, the predestination of human beings in the everything in its power to redirect public opinion, world and their free choice in distinguishing virtue which, driven by the idea of a consumer society, is from sin. All these issues are of primordial impor- prompting people to misuse the natural assets of tance not only for mankind's spiritual health but our planet. We have to learn to sacrifice individual also for the protection of nature, which will other- interests today in order to protect the lives of future wise be destroyed. generations. This is why we need to co-operate with all nations so that nature in all its purity and In the recent past, our country's economic policy splendour may be preserved. was geared to building industrial giants, without any consideration of the local ecological situation. HE Cyrille The consequences have been appalling: millions of Metropolitan of Smolensk and Kalingrad hectares of forest and fertile land have disappeared President of the Foreign Affairs Department for ever and the air and supplies of drinking water Patriarchate of Moscow have been polluted. This is just one example of an Russian Federation Orthodox church, Zagorsk irresponsible and short-sighted economic policy, and of the damage wrought by the authorities, which are constantly asking more of nature with- out giving it anything in return. An example is the

Naturopa 83 - 1997 5 Judaism: ecology and the citizen

Norbert Lipszyc that mankind does have this power and that it Hunting, considered by the Bible to be a is sometimes prepared to use it. There will be highly reprehensible activity, is not entirely no-one to repair the worhl after you. Mankind prohibited in Israel, simply to enable the The key Talmudic principles has the power to put an end to the divine Christian and Muslim populations living there Creation, to bring about the failure of God's to carry on what they regard as one of their When the Holy Blessed-Be-He created the plan. What responsibility and what freedom legitimate traditions. However, it is tightly first man, he look him aside and warned him: mankind has been given! regulated, since most species are protected, See my works, see their beauty, their perfec- including all migratory birds. tion; everything 1 have created, I have created for you. Take care not to spoil or destroy mv Practical application in the world, because there will be no-one to mend it Jewish world A federative association after you. Throughout the period of Jewish sovereignty The Association for Environmental Protection he Talmud talks at considerable length in antiquity, these Talmudic rules formed (he in Israel (SPNI) is an NGO with over 100 000 about protecting the environment. The pas- legal basis of Hebrew society. They generated members today. It was founded 43 years ago. Tsage above, taken from the Kohellet Raba a prosperous agricultural society which mar- At the Rio Summit, it received a United (7.28), perfectly sums up Jewish thinking 011 velled at natural beauty, particularly ¡11 its Nations prize for its intercommunity work on this subject. Man is responsible. This world is artistic expression. the environment. At the authorities' request, beautiful and perfect, ie beauty is one of man's its president is taking part in the peace negoti- primary needs, and the assertion that the world During their 2 000 years of exile, the Jewish ations with Israel's neighbours on all matters could meet all man's needs only comes second. people were not in control of their own his- concerning environmental problems, the cre- The midrash also says that this world was cre- tory. With the advent of Zionism, they were ation of jointly managed transfrontier nature ated for man's use; this is the very basis of the able once again to put these Talmudic ecolog- reserves, the pooling of information on water idea of sustainable development advocated ical principles into practice, sometimes ¡11 the and a general plan for sharing water today. The fact that the Talmud affirms that the guise of imported ideologies. The Zionist resources. world was created for man also signifies that movement, by restoring the Jewish people to nature should be protected because it is some- their land, a land which had been neglected by The SPNI brings together people from all sec- thing good as far as man is concerned, and man its successive occupants for 2 000 years, had tions of the population. Jewish and Arab, reli- alone has been given the capacity to distinguish long been associated with the idea of making gious and non-religious alike to work together good from evil. the desert bloom. This was Israel's national to improve everyone's quality of life. Its motto from the time the Slate was founded. members meet regularly to carry out green This is also the reason why Jews are forbidden However, it was also recognised that empty tourism activities organised by the SPNI and to hunt, for they may not kill animals, except spaces had a certain power. For it was in the its many local branches. The SPNI has, in this in self-defence (which includes eating). They desert that the divine revelation, which guides way, built up a wide-ranging stock of infor- may not eat animals unless they have been even the most atheistic of Jews, took place. mation in both Arabic and Hebrew, which slaughtered ritually, and therefore they may Only in the desert can transcendence be Palestinians may also consult. not hunt because animals killed in such a way revealed. Walking in the countryside, now the are not edible. They are also forbidden to Israelis' national sport, harks back to the pil- make animals suffer and hunting causes point- grimages of their Hebrew ancestors. Modern- less suffering. day Hebrews draw strength from visiting the desert. It is in the desert that sustainable The Talmud is full of references to environ- development technologies are developing, mental protection in the broadest sense of the which will form the basis of the economy of term, through its laws 011 damage and the the whole Middle East in the 21st century: rules for sharing resources in times of short- careful use of water, agriculture without soil, Nahat Et At, Judaea desert age, particularly water, which has always using non-polluting natural pesticides, solar been in short supply in the Middle East and and wind energy, the desert habitat. which has been the cause of numerous wars. It Sometimes these technologies are very sim- is significant that the first conflict between ple, reviving the simple common sense communities mentioned in the Bible was demonstrated by the peoples of antiquity. In between the shepherds of Abraham and of Israel today, archaeological agriculture is Abimelech for control of the Beersheba well. practised; the Negev forests are being The way in which the conflict was resolved by replanted, using rainwater collection methods Abraham, ie by sharing and jointly defending developed by the Nabataeans 2 000 years ago the well, is an example of the kind of sustain- in the same place. able development which we need to promote today if we wish to avoid the ecological cata- The Haï-Bar Programme aims to reintroduce strophe which threatens our species' very sur- species of animal to the wild which hunting, vival. It is also behind the Israeli attitude to extensively practised by the land's successive the problem of water in its relations with the occupants, caused to disappear. It has made it Palestinians and neighbouring countries. possible to reintroduce herds of ibex and onagers to their natural environment in the The midrash also says: if you pollute the desert, and some species of falcon, and to pre- world, you will destroy il and there will be no- pare the reintroduction of many ungulates. one to repair it after you. This idea, presented Many nature reserves have been set up to pro- to mankind almost 2 000 years ago - that tect ecosystems. Israel is among those coun- mankind had the power to destroy the world tries which have devoted the largest propor- irrevocably - must have seemed highly unre- tion of their territory to nature reserves, in alistic at the time. Today, we can see clearly spite of its small size.

6 Naturopa 83 - 1997 The SPNI has established an environmental try's first botanist, Aaron Aronsohn, before training policy, implemented in a network of the first world war. 26 local schools. This training is incorporated into the curriculum of all schools nationwide Mankind has invented the concept of univer- and over 80% of children in Israel take part. sal heritage during the 20th century in respect The SPNI has also introduced environmental of whales, the Galapagos Islands, equatorial training in officer cadet schools and now runs forests, and important cultural symbols such a programme to protect the flight paths of as the Egyptian pyramids. It is a concept migratory birds which it devised and pre- which should enable us to preserve all these sented to the army and the national authori- riches for the future of humanity. The land of ties. This programme involves the participa- Israel, with its visiting migratory birds (which tion of thousands of volunteers from all coun- are totally protected), its wealth of flora, its tries and collaboration with research centres biodiversity, the variety of its landscapes, not in Europe and Africa. In total, more than 15% to mention the richness of its archaeological of the Israeli population, ie over 750 000 peo- sites, should have been declared universal ple, take part every year in the SPNI's activi- heritage were it not for the fact that until now ties. It has set up its own research centres and the region's political problems have ruled this is active in the field of green tourism. out. •

N. Lipszyc Universal heritage President of Ihe French Branch of the Association for Environmental Protection in Israel (SPNI) 14 nie Angélique Verien Israel's land ranges over four different cli- F-92200 Neuilly matic and geographical areas, which give it enormous biological diversity. It is one of the most important crossing points anywhere in the world for migratory birds. The variety of vegetation is incredible for a land which is Rabbi imagined by people who do not live there to be barren desert. The biblical descriptions owed nothing to poetic licence. The SPNI's botanical centre has collected all the plants endemic to the country and created a seed bank for all Israel's wild plants. These include wild wheat, which was identified by the coun-

The nature of being human: a Buddhist view

We only have one earth ing towards ultimate truth, or for worse, i.e. Ethical causality and any damage which we do trying to fulfill their selfish desires. Since human beings are intimately linked to and to it will rebound upon us. Most people, however, are concerned with dependent upon their environment, what they achieving happiness and preventing suffering. (His Holiness the Dalai Lama). do to the environment they also, consciously Thus the Buddha gave many teachings relat- or unconsciously, do to themselves. The loss ing to how human beings create their own of natural beauty, solidarity with other crea- happiness and suffering according to the prin- Ajahn Tiradhammo tures and the vitality of pristine wilderness ciples of ethical causality. and pure air and water, while hard to measure, he Buddha was enlightened to the truth is not negligible for human welfare. With that the world is comprised of a rich and every plant and animal exterminated from the Practically speaking, the amount of happiness Tintricate flow of mutually interdependent world, human life correspondingly shrinks in or suffering we experience is a direct result of processes. The illusion of separate, indepen- diversity and creativity. what we do, that is, our morality. The basis of dent subjects and objects is merely due to the morality in Buddhism is the "Law of influence of self-centred ignorance. The development of the human mind is most Kamma". Kamma literally means action: important for the realisation of truth and liber- however, the Buddha defined kamma as inten- All sentient beings, from the tiniest insects to ation. With a foundation of moral behaviour tion, volition, or will. That is, the ethical qual- the largest mammals, including human the mind is trained in calm and insight medi- ity of any action is determined by the inten- beings, are intricately connected in a vast tation which generates a clearer and deeper tion or volition motivating it. All volitional hierarchy of consciousness, and all are depen- understanding of the true nature of reality. actions have a potential to give a result: dent upon the physical environment for their This is characterised by profound insight into vipaka. subsistence. Human beings are merely one the truth of the impermanence, unsatisfactori- small, dependently-arisen part of this ness and impersonality of' all phenomena, This is the principle of ethical causality in immense tapestry of interdependent resulting in the experience of selflessness and Buddhism. In simple terms this is the princi- processes. They are unique in the sense of a sense of compassion and benevolence ple that wholesome actions give wholesome having the ability to reflect and make choices towards all beings. However, rather than (i.e. pleasant) results and unwholesome to shape their future and affect the environ- being a belief system, this is something each actions give unwholesome (i.e. painful) ment around them - either for better, i.e. striv- person must realise for themselves. results. However, this is not a static, deter-

Naturopa 83 - 1997 7 ministic process, since human beings are con- tinually acting, in ways that may alter or even cancel previous potential results. The Buddhist understanding of kamma is a middle way between free will and determinism - human beings have a certain degree of choice but are also influenced by the forces of previ- ous conditioning or habit (some is said to come from previous lives). Thus, for example, if one is in the habit of getting angry, they have a certain amount of choice whether to give into it or to resist it. This depends, of course, upon how strong the habit is, how strong their desire to be free of it is and on how much energy (kamma) they put into working on this particular problem.

Young Thai Buddhist monks Buddhism emphasises the importance of human effort and initiative, and assuming responsibility for one's own actions. It is important to put energy into making good, wholesome kamma, to make the most of one's to the perfect peace of living in harmony with be a characteristic of human beings that only ability to choose a beneficial direction for the totality of the interdependent processes a crisis will shake them out of their compla- one's life. comprising the world. True happiness results cency. Perhaps the environmental crisis is that from the giving up of selfish greed and living crisis. in selfless harmony with nature rather than As a practical example, all Buddhists realise exploiting nature in the relentless, never-end- that it is unwholesome to harm animals. Thus, Fortunately there is a small but ever-growing ing pursuit of trying to satisfy selfish greed. It more devoted ones may undertake to refrain number of people who are willing to say "I is important to recognise human beings' place from eating meat for certain periods of time have enough for my needs, thank you"! They and responsibility within the natural world in and in Asia some may buy animals intended prefer to give emphasis to the quality of life a long-term perspective - to understand that for slaughter and set them free in monastery enriched by spiritual values rather than quan- our own attitudes have an effect upon our grounds. In Thailand Buddhist monks, tity of life swamped with material posses- environment and our environment affects our emphasising the traditional Buddhist values sions, but empty of joy. • mind. If we investigate life we realise that it is of harmlessness, are taking a leading role in interwoven with diverse cause and effect rela- forest conservation, sometimes in opposition A. Tiradhammo tionships (the principle of ethical causality). to government agencies, heavily influenced Dhammapala Buddhist Monastery And most importantly, we can affirm that by the western pro-development model, Am Waldrand human beings have the power, ability and CH-3718 Kandersteg which are only looking for ways to exploit the freedom to make fundamental changes, before forests for financial gain. it is too late.

In order for modern over-production/over- Harmony with nature consumption consumer society to become environment-friendly, major social and psy- In the Buddhist view the true nature of human chological changes will have to occur. Will beings is to strive towards realisation of the this usher in or be ushered in by a new spiri- ultimate truth, to free themselves from the tual awakening as a counterbalance to exces- enticing illusion of self-centredness, to return sive materialism? Unfortunately, it seems to

Buddhism

uddhism originated in northern India from Although half the world's population lives in the teachings of Gotama Buddha (563-483 areas influenced by Buddhism, its numbers BBC); With a strong monastic foundation and have been severely reduced by Communism, an emphasis upon practical and intelligent spiri- other religions and secularism from a turn-of- tual teachings, it spread rapidly through the the-century high of one-third of humanity to Ganges valley, and by the 3rd century BC, to approximately 500 million followers at the pre- south India and Sri Lanka under the patronage of sent time (4-5 million in Europe and North King Asoka. America). However, it has seen a revival in some areas (Japan, India, etc) and is attracting Buddhism's focus on spiritual essentials has increasing interest in western countries due to allowed it much flexibility and cultural adapta- its tolerance, emphasis upon free inquiry and tion. However, three main traditions have pre- personal experience, and its intelligent "scien- dominated, the Theravada or Southern School tific" philosophy which can be applied to a wide which eventually spread through south-east Asia, range of present-day issues from psychology to the Mahayana or Northern School which moved sociology to ecology. into China, then Korea, Japan, Taiwan, etc, and the Vajrayana, which took root in Tibet, Mongolia, Bhutan, etc. The Islamic approach

Now whatever ye have been given is but a passing comfort for the life of the world (XLII.36)

Fazlun Khalid Muslim praying he human race today is set on sabotaging its own existence. We have desecrated all Tof nature by claiming dominion over it and have lost sight of the fact that we our- selves are an intrinsic part of the natural order and dependent on it for our very survival. In Fitra a responsibility not to deny "Lord's bounties" our eagerness, not just to sustain our life- and actively recognise the order that is around styles but to continually improve them, to The Fitra describes the primordial nature of us, for ourselves, as much as for the rest of what degree one is not very clear, we have creation itself and locates humankind in it. Creation and indeed for future generations. disorientated ourselves from our understand- The Qur'an says: ing of the finite and delicate nature of planet Khalifa earth and the place of the human species in it. So set thy face to the religion, a man of pure Islamic teaching offers us an opportunity to faith - Khalifa, or the role of stewardship, is the understand the natural order, our relationship God's original upon which He originated sacred duty God has ascribed to the human with the rest of creation and to define human mankind. race. There are many verses in the Qur'an that responsibility within it. There is no changing God's creation. describes human duties and responsibilities That is the right religion; such as the following verse which aptly sum- but most men know it not - 30: 29 marises man's role:

Four principles This defines a zone of understanding of our It is He who has appointed you viceroys in the relationship with the rest of God's primal earth 6: 165 It could be said that the limits of the human Creation. God originated humankind within condition are set within four principles. His Creation, which He also originated. They are Tawheed, Fitra, Mizan and Humankind is then inescapably subjected to Guardians of the earth Khalifa. A brief examination of these prin- God's immutable laws as is the rest of ciples follows. Creation. Creation cannot be changed and in Humankind has a special place in God's this light we can see the greenhouse effect and Tawheed scheme - we are more than friends of the earth global warming as the earth's endeavours to - we are its guardians. Although we are equal maintain a balance in the face of the human Tawheed is the fundamental statement of the partners with everything else in the natural assault against it. oneness of the Creator from which follows world, we have added responsibilities by everything else. It is the primordial testimony virtue of the fact that we are able to reason. to the unity of all creation and the interlocking Mizan We are decidedly not its "lords and masters". grid of the natural order of which humanity is intrinsically a part. God says in the Qur'an The Mizan is the principle of the middle path We may deduce from these four principles about Himself: and in one of its most eloquent passages the that Creation, although quite complex and yet Qur'an describes creation thus: finite, only works because each of its compo- Say: He is God, One, God, nent parts do what is expected of it - in the the Everlasting Refuge Sura 112: 1-2 The All-Merciful has taught the Qur'an. language of the Qur'an, submit to the Creator. He created man Man is inextricably part of this pattern. The and about creation: and He taught him the explanation. role of humans, who uniquely have wills of The sun and the moon to a reckoning, their own and are thus capable of interfering To Him belongs whatsoever is and the herbs and trees bow themselves; with the pattern of creation, is one of in the heavens and the earth, and heaven - He raised it up and set the bal- guardianship. This added responsibility all obey His will. ance. imposes limits on their behaviour and should And it is He who originates creation,...30: 25 Transgress not in the balance, lead to a conscious recognition of their own and weigh with justice, and skimp not in the fragility. They achieve this by submitting to The whole of creation being the work of one balance. the divine law which is the primary meaning Originator works within one stable pattern And earth - He set it down: for all beings, and purpose of Islam. however complex. Another verse in the therein fruits and palm trees with sheaths, Qur'an refers to the heavens and the earth as and grain in the blade, and fragrant herbs. Regardless of whether we are talking about extensions of God's throne conveying the idea Of which your Lord's bounties will you and small self-governing communities or vast that Creation was designed to function as a you deny? 55: 1-12 empires, barbarian tribes or points of high whole. Each of its complementary parts, civilisation, or rebels or conformists, or the including humankind, plays its own self-pre- God has singled out the human species and ignorant or the enlightened, the human race serving role, which in so doing supports the taught it reason - the capacity to understand. functioned unconsciously within natural, rest. Dominion over Creation remains with All of Creation has an order and a purpose. If unwritten boundaries until quite recently in the Creator Himself and there is no evidence the sun, the moon, the stars, the trees and the history. There was then an intuitive disposi- here of Him having abdicated His responsibil- rest of Creation did not conform to the natural tion to live within the fitra but only achieved ities to one of his creatures no matter how laws - "bow themselves" - it would be impos- by a conscious recognition of the existence of intelligent. sible for life to function on earth. So we have a superior force - the divine. This was an exis-

Naturopa 83 - 1997 9 tential reality and it was neither idyllic nor quite decidedly sabotaged the mizan of F. Khalid Utopian. Creation by not only charging interest but Founder Director doing this on money they create endlessly out Islamic Foundation for Ecology and Environmental Sciences of nothing. This explosion of artificial wealth PO Box 5051 Two determining factors provides us with the illusion of economic GB-Birmingham B20 3RZ dynamism but in reality it is parasitic. Endless Note We are now clearly not functioning within credit devours the finite fitra which would, if The Qur'anic references are from The Koran Interpreted these limits. What has caused the human we kept this up, eventually result in the earth by A.J. Arberry, 1983. The World Classics Series, Oxford species to breach them? It is possible to looking like the surface of the moon. University Press. recognise two events in 16th and 17th cen- tury Europe that allowed it to break free from People who lived in the pre-Cartesian dimen- the natural patterning that it has always been sion, that was before we were told that nature part of. One of these was the appearance of was there to be plundered, were not basically the Cartesian world view which propounded different to us. They had the same positive a dualism which separated mind and matter and negative human attributes we have today, and allowed for the development of science but the big difference was that the results of on purely mechanistic lines. Cartesian scep- human profligacy was contained by the nat- ticism brushed aside the accumulated wis- ural order of things. This was a condition that dom of the ages and sowed the seeds of transcended technological and political doubt in the soil of the human community. sophistication and even religious disposition. From then on humanity began to worship Excess in the natural order was contained itself and in Descartes' own words the because it was biodegradable. When old civil- human species were "lords and masters of isations however opulent, profligate, greedy, Creation". Now man had reason on his side or brutal died, the forest just grew over them. to support him in his acts of prédation. This They left no pollutants, damaging poisons or was the beginning of the amoral quest for nuclear waste. unfettered development. Assuming we survive as a species, archaeolo- This period also saw the laying down of the gists a few millennia from now excavating our foundations of the banking system we are all present rampant civilisation, are going to have in thrall to now. In Islamic terms they have a problem or two. •

The sacred kaya forests of Kenya

he sacred kaya forests are a patchwork of been carried out on them. The World Wide Fund tropical coastal forests of invaluable biologi- for Nature (WWF) has, since 1986, been working Tcal and cultural significance. The Mijikenda in collaboration with the National Museums of peoples (a group of nine tribes) who live along the Kenya, to inventory all the coastal plants, lobby Kenya coast, have been instrumental in conserv- for a national conservation strategy to protect the ing them for cultural reasons for the last three cen- kayas and develop education and public aware- turies. ness programmes. So far, 23 out of about 60 kayas have been gazetted as national monuments under The word kaya means homestead in several Bantu Kenya's Antiquities and Monuments Act. languages. Historically, these forest patches shel- tered small fortified villages or kayas which were set up in the late 16th century by the Mijikenda Encouraging these traditions Sign proclaiming pwtecled Kaya forest, Kenya people fleeing from Somali Galla enemy groups in northen Kenya. The Coastal Forest Conservation Unit project last year contributed 2 500 Swiss francs to help kaya The kayas were the burial grounds of the founding elders buy traditional items for their cultural cere- leaders of the Mijikenda society. The trees in the monies. "By encouraging and supporting the forests thus came to represent the Mijikenda Mijikenda's traditions, the project reinforces an ancestors and for this reason, the kayas became indigenous conservation ethic and helps preserve sacred spiritual sites. Even today, Mijikenda tradi- the forests. It is an invaluable focus for general tions do not allow the cutting of trees except for environmental education", says Quentin Luke, controlled harvesting of trees and plants for use in WWF Project executant. the sacred rites taking place within the kaya. But much as the kayas are important scientifically and culturally, they are now under enormous pres- sures from a growing demand for timber and land Sacred ceremonies for farming, housing and tourism development. "In the long term, the kayas' survival will depend The kaya elders periodically hold sacred cultural on the success of the awareness programme and ceremonies to pray for the community's various on the project-funded review of the existing legis- needs such as rains, bumper crop harvests, fish lation to give it the necessary strength to face catches, health or peace. The kayas are also used modern day threats to their existence", adds as shrines for meditation, oathing ceremonies and Quentin Luke. cleansing of any Mijikenda offender who has des- ecrated the kaya. Elizabeth Obel-Lawson WWF EARPO Scientists estimate that more than half of Kenya's Eastern Africa Regional Prosramme Office rare plants occur in the Coast Province, most of PO Box 52440 them in the kayas, but little in-depth research has Nairobi, Kenya

10 Naturopa 83 - 1997 Bush fires, Harare region, Zimbabwe What risks to the environment? An African animist's reply

Apollinaire Claude Anyouzogo Many peasants spare themselves the effort of Environmental education digging cesspools, hiding behind the divine ho could fail to understand nowadays pretext that everything disappears in nature In the face of this slow and unwitting destruc- how much at home a fish feels in anyway. Those who live near watercourses tion of the environment, the only solution is Wclean water that has not been pol- therefore see no need for cesspools, and use environmental education at two levels. luted by human waste? the watercourses instead. Unfortunately, these Africans, especially those living in the equa- do not flow into a sewage system, but carry torial forest region, must be made aware of I shall use this concept to try and show that the water to other settlements which have no the threat posed by bush fires. At the same animists in central Africa feel just as much at idea what use has been made of it by the vil- time, they must also be made to realise the home in their environment as fish do in water. lages upstream. dangers of polluted watercourses, before it is However, one opening remark has to be made too late. That is the first level at which envi- here. They feel "at home" only as long as the Moreover, those who light, or enjoy, bush ronmental education is needed. "hand of civilised man has not stepped into fires - whatever their purpose - do not under- their environment". This is a powerful image stand the scale of the devastation which the The second level concerns those involved in when you consider the startling distinction fires cause. They result in degradation of the bringing about development and progress in that is often made between animists (defined soil, even in rain forests, and drive out the ani- Africa. Without wishing to be prophets of as such by their beliefs) and civilised human mals which provide the only source of meat. doom, we can detect in such development beings (regarded as such because of the new The list could go on, but these examples are signs which herald the destruction of a previ- way of life they bring). The distinction is star- enough to show that, despite appearances, the ously more intact environment about to lose tling. as I said, because Africans do not regard environment is indeed in danger in animist its virginity. their animism as a religion, but as a way of Africa. life that has similarities and parallels with the The risks for the environment in Africa are life of civilised human beings. In short, if the therefore substantial. There can be no ques- hitter's way of life damages the environment, tion of using underdevelopment as a pretext then so does that of African animists, despite ...and western life-style? for claiming to have no environmental prob- their closeness to nature. Before condemning lems. The more Africans (be they animists or civilisation (in other words, westerners), it is Overall, however, the threats described above not) try by all possible means to catch up with therefore necessary to identify the situations are negligible compared to those posed by the westerners, the more damage they will cause where there is a risk of the action of animists arrival of western life-styles. What could be to the environment, despite their own close- damaging the environment in animist Africa. better than buying a gun and obtaining all the ness to nature. • It is when the two ways of life come together necessary licences and permits? that the negative impact of western influences Unfortunately, although western guns are use- really becomes evident. ful for hunting for meat, they ultimately make A. C. Anyouzogo it scarce. In short, they lead to the extermina- Doctor of Linguistics 12 rue Zellenberg tion of certain species that are too much in F-67100 Strasbourg demand because of their financial value. The Animists endanger the problem of the disappearance of gorillas, ele- environment... phants and hippopotamuses is not new.

It would be wrong to believe that a way of For their part, pesticides are used to boost life which is in communion or in symbiosis cocoa and coffee yields. Who would have with nature harbours no dangers for the latter. thought that, unfortunately, they would also Many Africans, perhaps unwittingly, damage serve to destroy many, if not most, of the fish the environment and fail to realise the dan- in the rivers? The concentration of pesticides gers of pollution and the degradation of in mud and in watercourses has deprived nature. women and children of the pleasure of fishing and angling. A few examples should suffice to illustrate the various kinds of damage caused to the envi- However insignificant these examples may ronment in the equatorial forest region of seem, they provide a clear illustration of the Africa - a continent where it is always best to disaster which occurs when the two ways of define the region in question exactly. life described above come together.

Naturopa 83 - 1997 11 Nature in Hinduism

We must see God in all things, nated during the aranyaka period, ie forest behind all forms and behind all treatises. Sanskrit calls a letter a leaf, while a line is a twig, a chapter is a branch, a section names. There is not a grain of earth of a book is a trunk and the book itself is a tree. that is devoid of God (Ma Ananda Mayi) This shows the close relationship of nature and language. But the Hindu approach to nature is illustrated more profoundly in its AnandNayak philosophy as described in the Bhagavad Gita (verses 1-3 of chapter 15): Banyan-tree, India he term Hinduism uses to describe itself is sanatoria dhanna, meaning the law of There is a tree, the tree of Transmigration, the Tthe rightful order of things, law with no Asvattlia tree everlasting. Its roots are above beginning and no end. This law of the rightful in the Highest, and its branches are here order of things can be seen in the nature of the below. Its leaves are sacred songs, and he who down! Seek that path wherefrom those who go cosmos, in the nature of the world, in the knows them knows the vedas. Its branches never return. nature of all living creatures, and should be spread from earth to heaven, and the powers evident in the behaviour of all individuals as of nature give them life. Its buds are the plea- This was why this tree was revealed and well as of society; it is the art of living with sures of the senses. Far down below, its roots spread out: to show the way towards its unre- nature, which is within and without the human stretch into the world of men, binding a mor- vealed source. being, but without confusing nature with the tal through selfish actions. ultimate purpose of existence. As the Kena This is Hinduism's basic attitude towards upanisad (1,4 and 6) says: Men do not see the changing form ofthat tree, nature and ecology. They do not have an nor its beginning, nor its end, nor where its absolute value, but rather wholly assume the Know thou this: that the Brahman is that roots are... value attributed to them, ie their value denotes which is not expressed in words and through other greater values; their order remains which the word is expressed, and not that because there is another greater order. In other which is revered here as such. Know thou this: The tree of Transmigration words, nature must be seen and respected as a that the Brahman is that which is not seen sign leading towards what might be called God or the Absolute. with the eyes and through which the eyes see, First of all, there is marvelling at the grandeur and not that which is revered here as such. of Creation conceived as a tree, which has its roots at the top and stretches downwards, this In my view, this Hindu attitude is a healthy Hinduism is permeated by nature in its con- immense Creation which is our world, our one which can provide the necessary counter- ception, its rites and its vision of the world. society and ourselves. In this passage, the balance to a view which regards nature as an The same applies to its literature, its art and its Bhagavad Gita, which dates back to the start absolute end in itself, as can be sometimes philosophy. Here are two illustrations: of our own era, states in a poetic form what observed in studies and discussions over Hinduism was later to express in highly philo- demographic and environmental ecology, the sophical and technical terms in its philosophy human body and its well-being. What Nature in Sanskrit of samkhya. Hinduism means is that all these rights exist because the Absolute exists and that we should recognise this in everything that can be Let us look at the linguistic conception of its It is prakrti, nature, which appears in its rich called nature. • sacred language - Sanskrit. The word "san- variety as a physical presence as well as a skrit" means "refined", a language refined refined spirit of reason and intelligence. It is from dialects which are the prakrit, ie natural the beauty and grandeur of nature in the cos- A. Nayak languages, those which develop amongst peo- mos outside, as well as of nature within us, in Institute of Missiology and the Science of Religion University of Fribourg ple as trees and bushes do in nature. In fact, our bodies and in our spirits. CH-1700 Fri bourg Sanskrit was artificially constructed to com- municate the revelation of the vedas in pure However, the Bhagavad Gita and the philoso- sounds and signs from nature. Its vowels and phy of samkhya do not stop there. They do not consonants, which are very systematically claim that nature has its own absolute value, classified so that all grammatical rules can be nor do they preach nature conservation as if it derived from them, are the sounds of nature - had absolute and inalienable rights. The wind, thunder, waterfalls and streams. For its Bhagavad Gita says quite plainly that (15, 3-4): alphabet, scholars took the forms of dried twigs and leaves fallen under trees in forests. It ...this fig tree with its roots so fatly nourished. should be mentioned here that Sanskrit origi- Take the stout axe of detachment and cut it

11 I nqjmw wsi I Meiji-jingu sacred forest in Tokyo where there is a shrine dedicated to the Emperor and Empress Meiji. About 3.4 million Shinto priest crossing the Isuzu river people go there to worship at New Year

The Shinto concept

Haruo Sakurai Basic characteristics effects of natural disasters on their environ- ment. This reflects that our living environ- In Shinto, the importance of life and its per- ments do not exist independently, but only Human life within the natural petuation, harmony of self and the cosmos, through respect for the living spaces of others, environment and the relative merits of the kami are revered. and only through the realization that all envi- The continuous symbiosis of all life forms ronments are linked are we able to grasp the sensation of living. 1 feel that, based on actual n Shinto, there is 110 need to lead a life- existing on earth and not only in the world living, the image of worship in Shinto is style founded 011 the logics of a doctrine or within our reach, receptive posture and accep- expressed in its awe and respect towards to retreat from secular life to practise a tance of foreign cultures, the impelling force I nature. • specific religious life. Rather, the role of to discover Japan's identity from the past to Shinto is to provide religious meaning and present, can be said to be the basic religious direction through understanding and respect- characteristics of Shinto. H. Sakurai ing the lives of others, while consciously Professor Kogakkan University striving to live a peaceful, safe and creative From ancient times, it has been taboo to cut 1704 Kodakujimoto-cho existence. the trees of a shrine. The forests of the kami Ise-city, Japan 516 were conceived as being a whole entity, a world with a life force of its own. When trees It is through this kind of collective conscious- were cut, new trees were planted immediately ness that the act of worshiping kami (the to nurture and sustain the forest. This is best deities) has come to be expressed and the exemplified by the forest of Ise Grand actual place of worship of the kami, the Jinja Shrines, the symbolic shrine of Japan. As the or shrine. There are approximately 80 000 need for human dwelling space increases, the shrines legally registered as religious organi- forests are exploited and shrine forests once sations in Japan. However, in reality there are considered sacred and left untouched continue more shrines in existence, deeply rooted in the to diminish in the name of development. community. Shrines are also called Chinju no Especially in the cities, shrine groves are mori, or the forest of a village shrine, and structures exist in the forests where the kami decreasing due to public projects. There is an On Shinto are enshrined along with other necessary alarming rise in the number of people who facilities. have become indifferent to the devastation of nature for a more convenient life-style. hinto is an indigenous religion closely interwoven with the daily life of the Even in densely populated cities, the groves We should cease all thoughts of preserving a SJapanese. Many do not realize that they we happen to discover are usually recognised limited portion of nature. Moreover, there is a live under its cultural and social influences as shrines. The Chinju no mori is accepted to need to reconsider our living space as we are aside from special occasions such as local fes- be the abode of the kami which indicates that being nurtured and empowered within nature. tivals, worship to Shinto shrines at new year, the forest of the kami is one of intimacy and We should also deepen our realization that we baby's bath and so on. In essence the charac- an integral part of our lives. Colourful shrine are all linked within our living space and work teristic of Shinto is religious symbiosis with other religions. Many pray simultaneously to festivals observed in various regions link peo- toward preservation of our environment. One Hotoke or buddhas while having faith in kami ple to people, creating a well-spring of activ- of the reasons for stressing this point is the or deities. According to 1996 statistics, there ity that returns us collectively to the source of following movement current in Japan. People are 79 202 registered Shinto shrines where the a sacred world, by living our present life working near the sea attach great importance kami are enshrined, with 19 066 Shinto priests meaningfully, and can be said to offer a to the growing and nurturing of trees on the including 2 038 women priests in employ- chance for new life-force by experiencing the mountains, because disorderly cutting of trees ment. origin of Creation. 011 the mountains bring about the devastating

Naturopa 83 - 1997 13 The Bahá'í perspective

Civilisation, so highly praised by the also deeply affected by it. Therefore, Bahá'í with the establishment of the appropriate most eminent representatives of the communities are called upon to assist in con- institutions of a world federation or common- serving the environment in ways that blend wealth, will be necessary to address these arts and sciences, will bring great with their rhythm of life, and many undertake global problems effectively. All humanity evils upon humanity if it is allowed tree planting, organic gardening, and other needs to recognise its oneness and develop a to overstep the boundaries of practical environmental projects. The Bahá'í sense of world citizenship. The central aim of moderation... International Community maintains an Office the Bahá'í Faith is to help to lay spiritual Civilisation, which brings so much of the Environment as part of its United foundations for such a world civilization. As Nations representation. Bahá'u'lláh has said, we should become like good in moderation, will become, the leaves of one tree, the flowers of one gar- if taken to excess, an equally Material development is important to free us den, the waves of one sea. • abundant source of evil... from the captivity of the world of nature; for as long as man is captive to nature he is a fero- (Gleanings from the Writings A. L. Dahl cious animal struggling for existence. of Bahá'u'lláh, CLXIV). Co-ordinalor However, over a hundred years ago, UN System-wide Earthwalch Bahá'u'lláh warned about the hazards to the UNEP 15 chemin des Anemones planet of too much material civilization: If Arthur Lyon Dahl CH-1219 Chatelaine-Geneva carried to excess, civilization will prove as prolific a source of evil as it had been of good- The views expressed are the author's own and do not he essence of the Bahá'í approach to the necessarily reflect those of the United Nations ness when kept within the restraints of moder- environment is founded in the fundamen- Environment Programme. ation. Ttal principle of the harmony of science and religion, which must be in balance. Science without religion tends to materialism, while religion without science can fall into Global society superstition. Science can give us tools to help us live in the physical world, but only religion Bahá'ís see the world as evolving rapidly can tell us how to use those tools for good towards a global society as technology breaks rather than for evil. down barriers between nations. The problems of the environment are symptoms of the larger Bahá'u'lláh. the Prophet-founder of the imbalances in society, and the barriers to their Bahá'í Faith, described nature as God's Will solution are largely economic, social and and as its expression in and through the phys- political. Changes in behaviour, sacrifices of ical world. For Bahá'ís, nature and all the individual interests in the common good, and Creation reflect the qualities and attributes of major social adjustments will be required. God, to be contemplated and admired in all Even where solutions have been agreed, as at The Bahá'í Faith their diversity. The beauty and verdure of the the Rio Earth Summit in 1992, the will to country are seen as the world of the soul. apply them has been lacking, and this lack of Mercy and compassion must be shown not will is fundamentally a spiritual problem. he Bahá'í Faith is an independent world religion with consultative status at the only to human beings, but to every living Changed values and a restoration of moral and United Nations, widely recognised for its creature, and cruelty to animals is prohibited. ethical principles are needed. T tolerance, openness and contributions to under- standing between diverse races, religions and The Bahá'í writings refer to the natural world Society needs to be reorganised on a more cultures. Founded some 150 years ago in Persia, as a unified system in which all beings are organic pattern to reflect the diversity and it is now established in over 100 000 localities in 235 countries and territories and is the second connected together, such as in the dependence decentralised nature of planetary environ- most geographically widespread religion after of plants on carbon dioxide produced by ani- ments. Local problems should be addressed at mals and microbes, and of animals on the Christianity. Its founder, Bahá'u'lláh the local level, but with a sense of global (1817-1892), renewed the essential spiritual oxygen produced by plants. Co-operation and responsibility. At the same time, the planetary truths of all religions, and brought social teach- reciprocity are seen as essential properties of scale of certain environmental problems ings to establish the oneness of humankind and nature. escapes from the control of national govern- to lay spiritual foundations for a united world. ments. A rapid transition to a world society, Humankind's realities Bahá'í initiative near Panchgani, India : tree planting Humankind has a special place in the natural world. While the human body has a physical reality that is, like animals, subject to nature's laws, it is endowed with a second rational or intellectual reality, which can guide, control and overcome nature. Then there is a third human dimension, the spiritual reality, that delivers us from the material world to find illumination, transcending the limited human reality to attain to the infinitude of God.

Our physical, social and spiritual environ- ments are all interrelated. We are organic with the world, and cannot segregate the human heart from the environment outside us. Our inner life moulds the environment and is itself

14 Naturopa 83 - 1997 Aboriginal spirituality

raditional Aboriginal people have a view of the spiritual significance of the TAustralian landscape which has often conflicted with that of the dominant European culture in Australia. They often say that "the land is our mother" or that "we do not own the land, the land owns us". In Central Australia, they may point out a hill or a tree saying "that's my grandfather", an example of a com- mon Aboriginal belief that our spiritual essence comes from the land at conception and returns to the land at death.

Aboriginal people have a different view of Creation to the European Christian one: in the Dreamtime. creative beings known as the ancestors lay dormant in the land, then emerged and started moving around, engaging in epic deeds and titanic struggles which left their mark on the landscape. These Dreamtime ancestors then returned back into Central Australian Aborigines the earth where they are still visible to this day.

Aboriginal painting, snake dein Close links with the land

Aboriginal spiritualism cannot be separated from the land, and this has brought Aboriginal people into continual conflict with the competing interests of white mining companies, agriculturalists and governments who see land merely as a resource to be exploited rather than the source of life and being itself. The fight to preserve the conti- nuity of Aboriginal spiritual traditions has been maintained partly through the political struggle for land rights.

European ecologists have sometimes had a different understanding of land to Aboriginal people, although a very fruitful dialogue between white ecologists and traditional Aboriginal land owners has begun to take place over the last few years.

Idea of wilderness Strong spirituality The absurd and demonstrably unhistorical notion of terra nullius was finally overturned One example of how differently ecologists However, in Central Australia, and many by the High Court of Australia in 1992. in the and Aboriginal people have seen landscape is other parts of the continent to this day, judgement known as the Mabo decision in the popular notion of "wilderness" which Aboriginal spirituality remains strong, which legally recognised Native Land Title gained currency in the Australian conserva- because people's ties to country which is the for the first time in Australian history. • tion movement in the 1970s and 1980s. This basis of their spirituality remain strong. Each idea of land seeks to project onto the major geographical feature is named and cel- Harold Furber Australian landscape the idea of a pure uncon- ebrated in the Dreaming stories, the land is Extract from the "Ecology. Ethics, Spiritualities" colloquy taminated wilderness, untouched by human still criss-crossed with the dreaming paths and Klingenthal. France, 27-29 October 1995 hand. But Aboriginal people once inhabited songlines of the Dreamtime ancestors and every area of the continent, so that histori- increasing ceremonies to maintain the land cally, "wilderness" can only be defined as an are still conducted. area of land where the original inhabitants have been exterminated or driven away. The Another version of the European myth of idea of "wilderness" is an unhistorical fiction "wilderness" was enshrined in the legal fic- which masks the brutal reality of what hap- tion of terra nullius. This notion that Australia pened when Europeans colonised the country. was in fact inhabited by no-one when For much of Australia's post-colonial history. Europeans arrived was used as the legal basis Aboriginal people were driven off their land, for the wholesale expropriation of Aboriginal killed by disease, guns or alcohol, and forced land, and formed the economic basis for to assimilate to the dominant white culture. Australia's sheep, cattle and wheat industries.

Naturopa 83 - 1997 15 The Klingenthal Appeal

or the first time in history, representatives of all spiritualities, of all cultures, met together to discuss environmental prob- Flems and to adopt the Klingenthal Appeal. "Baha'ists, Buddhists, Christians, Hindus, Jews, Muslims, mm-™. Shintoists, Australian Aborigines, African Animists, Incas, Canadian and Brazilian Indians, Materialists and adepts of Universalism, Freemasons, our beliefs and perceptions often dif- fer.

However, the environmental situation today is so serious that we believe that we need to work together and combine our efforts so that our different cultural and spiritual approaches, far from con- stituting obstacles or impediments to co-operation, instead become sources of enrichment.

Therefore, together we earnestly appeal to all men and women of good will: - to foster their own spiritual and cultural traditions in order to discover the wise lessons they offer for respecting nature and promoting the sustainable development of natural resources for the benefit of present and future generations; - to reconcile rational and scientific justifications for the conser- vation of resources with the emotional approach, for instance by highlighting the beauty of nature;

Together, therefore, we entreat all peoples and their leaders to make practical and sustained efforts to ensure that our common heritage is managed and protected responsibly. îî

Extract from the "Ecology, Ethics, Spiritualities" colloquy Klingenthal, France, 27-29 October 1995 Pax Christi, 58 Av. de Breteuil. F-75007 Paris Spiritual universe of Brazilian Indians

razil now has about 300 000 Indians wild (forests and rivers) - are shared amongst and punish those who cut them down need- (0.2% of the Brazilian population) from the community. No one sells or lends what lessly. Bsome 220 different ethnic groups, who nature has given to everyone. During festi- speak over 170 languages. In this multiethnic vals, indigenous peoples celebrate the cycles For instance, the Guarani (a people living in and multicultural country, these survivors of of life with dances and songs and demonstrate southern Mato Grosso, in Parana and other the six million Indians living there in 1500 their gratitude for nature's generosity. Brazilian states as well as in Paraguay, when the Portuguese navigators arrived are Shamans maintain contact with the supernat- Bolivia and Argentina) display such rever- today struggling to protect their way of life, ural. Their wisdom reassures the community ence for life and nature that, even while based on a communal system and harmony and heals illnesses caused by evil spirits. "telling" their traps not to miss their prey, with nature. they also beg the animal's forgiveness, The cosmology of the Indian peoples of Brazil explaining that they are only killing it in For these indigenous societies, the earth is is entirely permeated with nature: rivers, order to feed their family. • neither an object of trade, nor an instrument of forests, terrestrial and aquatic animals, birds, luxury, nor merely the source of their exis- rain, lightning, thunder, stars and even the Marlene C. Ossami de Moura. tence. The earth is the basis of their culture, heavens. Supernatural beings are present in Antonio Carlos de Moura the root of their family and community organ- nature. Forest spirits are, as it were, the fore- Extract from the "Ecology. Ethics. Spiritualities" colloquy isation and the source of their relationship runners of environmental activists. They pro- Klingenthal. France. 27-29 October 1995 with the supernatural. The earth is the cultural tect the forest animals and punish hunters who resting-ground of their ancestors. The foods kill for reasons other than for their own sub- produced by cultivated land - or found in the sistence; they protect the trees and confound

The approach of the Incas A living example for sustainable development

he Incas did not die as it is normally Incas have in Kechua another name for ura- For Inca philosophy and Inca religion, all liv- believed in the world. The Incas or the nium. It is called ayacachi. that means "salt of ing beings and ecosystems are part of God and TKechuas are alive and have kept their death" or "the killing salt" and they never play a unique role within ecology and life. whole culture, religion and philosophy about touched it, which in these modern times That is why all living beings must be life, the environment, the cosmos, God and means that uranium or plutonium should respected. • the sustainable use of all biological resources. never be exploited or used. That is why all What was destroyed by the Spaniards was the Kechuas, Aymaras and other indigenous peo- Elias Carrello juridical organisation of the Kechuas: the Inca ples are against uranium mining, nuclear Extract from the "Ecology. Ethics, Spiritualities" colloquy state, but not their culture. energy, nuclear weapons and atomic testing Klingenthal. France. 27-29 October 1995 everywhere: exactly because they all are vio- For the Inca philosophy, there are three lating our Mother Earth's peace. worlds: Hanan Pacha or High World. Kay Pacha or this world, and Uhu Pacha or Mother Earth's world. God, known by the Kechuas as Wirawocha or Ilia Tecse, together Kechuas near Lake Titicaca, Bolivia with the sun, moon and stars, is in the High World or Hanau Pacha. Men. women, ani- mals, plants and micro-organisms are sisters and brothers and are living in this world or Kay Pacha.

Mother Earth or Pacha Mama keeps the secrets of this world. If human beings knew them, they would never have destroyed nor polluted the world. Incas or Kechuas know these secrets. That is why they built wonder- ful Andean terraces for agriculture and devel- oped more than 150 genetic resources which today feed the world. Just to give some exam- ples, let us mention potatoes, tomatoes, papaya and maize.

In fact, even nowadays, Kechuas keep a strong philosophy which permits them to respect all forces of nature and to practice sus- tainable uses of biological and natural resources coming closer to sustainable devel- opment than any other culture in the world.

18 Naturopa 83 - 1997 Religions and nature Varied and intersecting viewpoints

Joseph Ki-Zerbo

uman relationships with nature through different civilisations can be seen in the Hcontext of two main schools of thought in which religions play a major, if not deter- mining, role.

With the first of these the mind, the hands or a tool are the instrument whereby the individ- ual perceives nature to be a useful or pleasant object ordained for human beings as a means to an end. The second approach rejects detachment from nature and regards human beings as associates of nature and an integral part of it, as a microcosm in symbiosis within The universe is a huge, osmotically permeable augmented by those of Christianity: Replenish a macrocosm. Human beings thus appear as space in which beings move through cycles of the earth and have dominion over it one subject among many others, whose part- existence frequently punctuated by reincarna- (Genesis). Islam also embraces a very clear nership and alliance we must negotiate by tions in a variety of visible species and forms, dualism, with human beings as the curates or means of appropriate religious, ethical, sym- in accordance with a specific initial pro- caliphs of the one God, appointed to rule over bolic or other procedures. gramme. The Purusa of theUpanisads, sym- nature. bolised by "the man in the sun", is, like the However, the two approaches are not entirely Brahman, the supreme being. Meanwhile, the Greeks and Latins, while opposed or dichotomous. They may be found drawing on Egyptian sources, developed a in every civilisation, with one aspect tending Similarly, for the Chinese the world's Tao is very secular and "positive" view of nature that to prevail over the other, according to the the universal macrocosmic principle govern- prefigures the "modern" approach. period and geo-cultural area concerned. ing the progress of beings and things, the great "loom" from which everything comes The Earth is seen as a tool to be managed, and to which everything returns in order to be although mythology is there to provide an Symbiosis with nature reworked: After death, I shall frolic in the dis- explanation of the order of things; Hesiod, tant horizons of infinity. I shall unite my light Hippocrates. Galen, Lucretius, Pliny the Elder The symbiotic and participatory approach is with that of the sun and that of the moon, and and Pliny the Younger tried to explain not simply a cosmic pantheism. Human join in the permanence of the sky and the observed phenomena without recourse to reli- beings swim in the universe but do not drown earth. gion. arguing that there were actions indepen- in it. dent of forces not controlled by human The same could be said of Japanese Shintoism beings. And yet, the idea of integration into The Ancient Egyptians, for example, believed with its innumerable kami (local spirits of nature underlies Greco-Latin thought. For the in a grandiose scenario from the beginning, Mother Earth or of birth), of Shamanism and philosophers, the idea of the cosmos evoked a when human beings were "boni from the eyes of the striking myths about the construction of harmonious, infallible and universal order. of the Sun", to the realm beyond the judgment the world found among the Amerindians and Socrates and Plato had already said that the of Osiris, when justified human beings are in Oceania. supreme good and the law (nomos) of devel- admitted to the Sun's chariot as companions opment prescribed the alignment of human of the divine Star (assimilated to the supreme However, this global approach of and to aspirations with the ideal order inscribed in God). Between those two temporal limits, human beings does not in any way exclude the the overall structure of the universe. Plato human beings deal with a multitude of "nat- operative, operational aspect of relationships explained that the city would be just if it ural gods", symbolised by or incarnate in the with nature. reproduced the natural order symbolised by falcon, the ram, the cow and so on. Egyptian the sun. Marcus Aurelius the Stoic went so far religious art in all its dazzling splendour as to declare that there was just one God. teems like a bestiary. The exploitation of nature immanent in all the beings of the universe.

What has been called Negro-African pan- We need look no further than the Egyptians' These traditions continued in the Middle Ages dynamism. with its profusion of masks, is consummate mastery of the hydraulics of the with, for example, the neo-Platonic ideas of very much a part of this tradition. Once again, Nile or the immense Aztec civil engineering Duns Scotus and the writings of the mystic however, it does not encroach upon the tran- works, such as the Mexico aqueduct or the Hildegard of Bingen (1098-1179): As the scendent status of human beings, as is shown imposing Sun and Moon pyramids erected powerful life of divine wisdom. I burn in the by the myth of the African Prometheus in two centuries before the Christian era. At sun and the stars. I am the rain which makes whom God finally recognised "his equal and times, the more intimate knowledge of nature the grass burst with the laughter of life. his brother". inherent in this religious approach paradoxi- cally seems to enable human beings to go fur- Above all. the Middle Ages saw the "barbar- India is one of the few regions in which ther in mobilising all of nature's energies, ian" invasion and the advent of naturist ideas schools of thought proclaiming human beings including those which are currently least per- springing from the mists of time, as, for exam- to be organic participants in the cosmos con- ceptible (pharmacopoeia). ple. in the Scandinavian Kalevala and the tinued to grow in strength between the Hindu powerful and tragic Germanic myths and cos- period (Veda, Upanisad, Voga) and the age of The second religious approach is by far the mogonies. At the same time, the traditional Buddhism and Jainism. better known. It is based 011 the Biblical texts "materialistic" approach to nature which had

Naturopa 83 - 1997 19 begun in Europe with Lucretius continued to the end of the Middle Ages, occasionally helped along by Arab vectors of the Greek heritage such as Averroes.

Issues and hopes today

The major turning-point in the understanding of the individual's relationship with nature occurred between the 16th and 20th centuries.

In theoretical terms, the break consisted in identifying and liberating the field of science: A very interesting example of solar heating facilities: "Haus Gertrud" confronting natural objects with human rea- son (Copernicus, Galileo), "in order to make us the masters and owners of nature" (Descartes). In practice the 16th century also witnessed Europe's worldwide expansion and Forests: immediate action its brutal takeover of three continents. Then came the Enlightenment, positivism, Initiatives of the Church of Freiburg Darwinism, the first industrial revolution and so on.

R Bàtterle energy consumed by German households goes However, the participatory and symbiotic to produce heat, the Church of Freiburg would approach to nature nowhere disappeared ccording to the annual reports of the like to concentrate its efforts in this area. entirely, witness romanticism in poetry and German federal government on the the continuing popularity of certain sects, state of the forests, in 1991 "two trees many of which refer to the cosmic (the Order A out of three were diseased". The authors of the of the Solar Temple, for example). What does the Church of 1996 report noted that "one quarter of the Freiburg do? trees are seriously threatened". On the other Even today, science and the market are set hand, German forest officials observe that "in before nature like new religions. When the heating in parish buildings needs to Nevertheless, in the age of Bhopal and the forests, tree growth has never been so be modernised, financial incentives are Chernobyl, these neo-religions cannot yet rapid". This has probably been brought about offered for using environmentally sound and claim to master nature. The market's "invisi- by climatic change and nitrogenous emissions renewable energy sources. Although the con- ble hand" may be presented as a "natural" from industrial livestock-breeding (ammonia) tracting authorities bear the bulk of the law, but nature's invisible hand is still a long and automobile traffic (oxides of nitrogen). expenses, if it makes use of alternative energy way from having revealed all its secrets. • Hence the growth disorders, the pollution of sources it will receive a contribution equiva- ground water and the proliferation of atypical lent to 10% of the investment from the ser- plants in the forests. vices of the diocese and a special subsidy J. Ki-Zerbo from the diocesan committee responsible for Director of the Centre of Studies for African Development 01 BP 606 Ouagadougou 01 It is sometimes said that the Waldsterben (lit- environmental protection. Burkina Faso erally, the death of the forest) is of little con- cern to the French, because this phenomenon - The archbishop pays a subsidy of 2 000 DM does not appear to be as serious in France as (about 7 000 FF) for particularly energy-effi- in Germany. cient heating systems. - The installation of solar panels for hot water production also opens the way to a subsidy of The greenhouse effect 2 000 DM. Experience shows that solar energy can meet 50% of hot water needs. Yet with every year that passes, the risk which - Dual systems that produce both heat and climatic change entails for the earth's biotope electricity are used: with the help of an inter- grows. If we do not take care, the destruction nal combustion engine or a gas turbine, a gen- of the ozone layer through human activity erator and a heat exchanger, it is possible to (Bundestag Commission of Inquiry on the produce heat and electric current in separate protection of the earth's atmosphere, 1992) cells. A subsidy of 7 500 DM (26 250 FF) is will have unpredictable consequences. offered for the installation of such systems. Drawing upon the findings of this study, - Photovoltaic systems with silicon cells allow German bishops have adopted the following solar energy to be converted directly into elec- declaration: "We know enough about this to tric current. Freiburg's electricity board act. The time has come to take real measures presently charges 16.5 pfennigs (0.58 FF) per that have a sufficiently far-reaching effect". kWh and as much as 49.6 pfennigs (1.74 FF) at peak times. It is absolutely essential to reduce pollution from the carbon dioxide emissions of the main offenders (households, automobile traffic, Why offer such subsidies? industry and power plants), but also such pol- lutants as CFCs, sulphur dioxide, nitric oxide, In general, it can be said that heating facilities methane etc. Each of us, and humanity as a which have been in operation for more than whole, must try to save energy. ten years do not benefit from the latest techni- cal developments. Given their consumption of Given the climatic problems brought about by heating oil and the pollution they cause, they CO, production and the fact that 49% of the are neither economical nor clean.

20 Naturopa 83 - 1997 With modern low-temperature boilers, an tric current without consuming too much energy utilisation of 90% and an annual fuel energy, are very economical and ecologically consumption of 15 to 20 litres per square sound. metre of living space can be attained. Thanks to these systems, it is possible to save 30% on The only photovoltaic installation currently in energy and reduce emissions of pollutants operation is at the "Gfäll-Mattenhof' youth even more. centre in Kirchzarten, which is situated on an island, where such a solution makes sense. It Energy consumption can be reduced by 50% is planned to install a photovoltaic facility in by using economical heating systems, the private Catholic school of the Wald improving thermal insolation and ensuring monastery. Another such system (with a 9 kW that heating facilities are operated rationally. photovoltaic cell and a 40 kW solar heating cell) is to be installed at the Freiburg Parish The Church spent 15 000 DM (52 500 FF) on Pastorate Seminar. Other initiatives a first solar energy project for the St. Michael kindergarten in Freiburg-Haslach. Since then, Lastly, it is worth mentioning that in 1997, it the above-mentioned subsidies have been is planned to equip two private Catholic here have been other similar initiatives in the Freiburg archdiocese, which is very granted to a whole range of presbyteries and schools in Sasbach/Biihl (the Lender and St. active in the area of environmental pro- kindergartens in the archdiocese which have T Landolin boarding schools in Euenheim) with tection. A number of them deserve a mention: had solar heating facilities installed. The holi- wood-chip burning furnaces, whose operation day centre "Haus Gertrud" in Falkau, with is very environment-friendly. - in 1977, letters were sent to all the parish 100 beds, is an excellent example: 60% of priests of the Freiburg archdiocese to alert daily hot water needs and 17% of the under- Attention should also be drawn to the "shining them to the need, in the event of renovation or floor heating are generated by solar energy. example" campaign, launched in early 1996, reconstruction work, to protect and safeguard the nests of barn owls, which are often built to install energy-saving light-bulbs in Baden- in church steeples; In 1997, a solar heating facility will be Wiirttemberg's churches; thanks to this cam- installed at the family holiday centre on paign, a total of 13 500 such lamps were pur- - in 1992, the Archiépiscopal Equipment Reichenau Island (Lake Constance). The cen- chased in the space of two months. • Services were asked to take particular care tre, which has 156 beds, uses 4 500 litres of when performing maintenance work or hot water daily when all the rooms are taken. R. Biiuerle installing ventilation tiles on church roofs, to Delegate for the environment of preserve the habitat of bats; Two dual heating and electricity systems have the archdiocese of Freiburg Erzbischöniches Ordinariat Freiburg - in 1994, a competition was held to award an been installed at the "Haus Nazareth" chil- Herrenstr. 35 "environment" prize for activities and pilot dren's home in Sigmaringen. A modern com- D-79098 Freiburg i.B. projects on the theme "Creation - bined residence and clinic under Caritas man- Responsibility". agement that is to be built in Sigmaringen will also be equipped with such a system. Similar systems have also been installed at the Freiburg Catholic Academy and in two old people's homes run by Caritas in Lahr. All these systems, which produce heat and elec-

Between nature and the consumer society The Norwegian dilemma

Bj0m Bue

orway is situated on the outskirts of Europe. Brussels, London and Bonn Nare closer to Oslo, the capital, than is Troms0, the biggest town in northern Norway. Fear of centralisation of power has marked Norwegian history. With this background we understand the opposition by many to cen- tralise power in Brussels. In two different ref- erendums, in 1972 and 1994, by a very slight majority, Norwegians have voted "no" to join the European Community.

Scarcely populated, with open sea, high mountains and fresh nature close to any pop- ulation concentration, Norwegians love their land and use the nature for recreation in sum- mer as in winter. If Norway has chosen to stay outside Europe economically and politically, from the environmental point of view isola- tion is not possible.

Naturopa 83 - 1997 21 Pollution knows no frontiers human beings and organisations of good want to get rich fall into temptation and a trap intent to build broad alliances, locally, and into many foolish and harmful desires A winter morning back in the 1960s, the national and globally. We want to make way that plunge men into ruin and destruction. inhabitants of the narrow valleys in the south- for personal commitment and political For the love of money is a root of all kinds of ern part of Norway woke up to discover with changes for less consumption and more jus- evil. Some people, eager for money, have great surprise that nature had got the jaundice. tice. Being a Church in one of the world's wandered from the faith and pierced them- This sulphur yellow snow, coming from the wealthiest countries and having enormous selves with many grieves (1 Tim. 6, 9-10). industries of the European continent, awak- resources, the Church of Norway has a major ened the Norwegian opinion: ecological prob- responsibility in questions relating to con- What a relief to our world if we could come to lems know no frontiers, neither geographical sumption and justice. the same acknowledgement as the apostle (1. nor ideological. The ecological question can Tim. 6, 6-8): But godliness with contentment only be dealt with in a trustworthy way, when is great gain. For we have brought nothing treated internationally. into the world, and we can take nothing out of The consumer society it. But if we have food and clothing, we will be content with that. This is the picture of a During my childhood, we spent our leisure But in order to help us out of the grip of the Christian counter-culture in the consumer time fishing in the mountain lakes. What a consumer society, it is important that we dis- society. What a difficult road for me, con- delight - trout fried in the fire at the lakeside. close the enchantment of the consumer soci- sumer-man! The quietness, the light of the summer night, ety. We must try to understand what is hap- the echo - those are memories forever pening to us and what is the mark of the con- Is it possible for us as Norwegians to get out engraved in my mind. sumer mentality. The modern pleasure-seek- of this dilemma: safeguard our own nature ing consumer is characterised by longing, and on the other hand reduce our consumption Today, one-third of all the lakes in the south- daydreaming fantasies that anticipate the ern part of Norway are dead because of acid future. The spell of longing fantasies more in such a way that our greed is not destroying rain. 50 000 tons of lime poured into the lakes than equals the reality of life. All needs cannot the nature and resources of other people far and rivers every year has revived only 12% of be met immediately, and man is trained to away. I believe this is a dilemma confronting the dead waters. It is a long march to re-estab- postpone the satisfaction for that for which he other European nations as well ! • lish the ecological equilibrium, and to revive is longing. Needs that are not satisfied imme- nature. A sustainable Europe will be costly. diately become sources for further satisfac- B. Bue But we have no choice. tion. However, the problem is that the fulfil- Bishop of Stavanger Diocese Eiganesvn. 113 ment of the dreams often is disappointing and N-4009 Stavanger Norwegians are confronting an ethical disillusioning. The modern hedonist often dilemma. On the one hand, we want to safe- finds the words of the author G. B. Shaw to be guard our nature and pass it on to future gen- true: There are two tragedies in life. One is erations. On the other, we are imprisoned by that you don't get what your heart desires. The the consumer society. We know that if the rest other is that you get it. In other words, reality of the world consumed the same as the west- is not equal to the dream. The realisation of ern world, our globe has not enough the dream becomes a disappointment because resources. We cannot continue to protect our the enjoyment of the fantasy at an earlier stage own nature and at the same time consume the was more perfect. Therefore new needs are resources of other peoples. created all the time and consumer-man is investing in ever new objects for his dreams. In 1989, 20% of the world population used This constant longing for something is used 82% of the global resources. It is not a law of by the advertisers. They turn to our dreams nature that it should be this way. We cannot go rather than to our real needs, in order to on tolerating an economic world order creat- increase our desire for consumption. This ing and maintaining such a global apartheid. explains the constant need for new products We cannot claim that we did not know. We do and frequent changes of style and fashion. know, and the Church is being called upon to be a prophetic voice in our western world. Christian counter-culture

Church involvement In the time to come we must reflect on the role of the Church in the rich part of the world. In 1992 the Bishops' Conference in Norway The consumer society influences the Church published an extensive report on "The con- as well as the rest of our society. How could sumer society as an ethical challenge". The we as a Church become a real counter-culture report and the statement from the bishops in the orgy of consumption in which we are have generated an awareness among taking part in the west? Christians in our country to the challenge of committing ourselves to a new life-style. We have a long journey. We have all embarked the same ship, we are responsible to In November 1996 the General Synod of the each other. Co-operation and interaction are Church of Norway treated the issue under the needed. It is a question of creating awareness title "Consumption and justice". and to admit our imprisonment as consumers and our willingness to be liberated. Only lib- The world has enough for every man's need, erated individuals can help create a new pol- but not for every man's greed. (Mahatma icy for equal global sharing of the world's Gandhi) resources.

In our present context, says the General It seems to me that it is high time to recon- Synod, this is for sure a word of wisdom that sider the exhortation of the Bible to a simple can guide us in the changes that we all have to life-style. In fact, is this quotation from the face. The Church wants to unite with all Bible a description of our time? People who

22 Naturopa 83 - 1997 The Mures river, example of a sustainable development project

Romanian churches at work

Lucían Gavrila and István Sidó Saving an endemic fish species - implementation of environmental-friendly farming on a small scale. he Ecumenical Association of Churches Action to save an endemic fish species, in Romania - AIDRoiii - promotes co- Romanichtys valsanicola, which is in danger 696 species of plants have been inventoried Toperation between Orthodox, Reformed, of extinction. Several specimens of this in this area. Some of the endemic plants are Lutheran, '' Synoäö-Presbyterial and species were captured and transferred to Dentaria glandulosa, Symphytum cordatum, Armenian Orthodox Churches. Since its Germany, where they were bred in order to Pulmonaria rubra. Ranunculus carpaticus, beginning in Í991, AIDRom has an ecologi- bring them back to Romania. Leuchantemum waldsteinii, Aconitum mol- cal programme. The main aim of this pro- davi cum. The priests and monks of different gramme is to raise public awareness of eco- Ecological reconstruction of a church denominations in this area understand the logical problems within the Churches and intentions and aims of the NGOs. They society, and to encourage co-operation The ecological reconstruction of a special preach and explain the importance of pre- between theologians and ecologists, remem- church site represented the objective of one serving this part of Creation for present and bering man's responsibility for the rich complex AIDRom project over the last three future generations. diversity òf God's Creation. AIDRom Works years. The Niculitel Basilica was discovered on processing projects prepared and for- by chance in 1968. The roof of an under- warded by Churches, Church groups or ground basilica appeared at the light and Organic farming NGOs, which are then implemented inside the relics of four Christian martyrfa AIDRom supervision. dating back to 350 AD, were found. AIDRom Another programme concerns organic farm- financially supported and directed this pro- ing connected to church sites. The Romanian ject; a channel was built to collect the spring monasteries used to preserve and apply these waters and to redirect them, avoiding interac- Eco-theology methods even during the communist era. tion with the basilica, a surrounding park Projects are developed to stimulate the use of with specific trees and architecture will be Ecological theology forms part of the pro- these methods and they can be easily learned established around the basilica and a perma- from the monasteries, spread into the neigh- gramme. The interconnections between the nent exhibition presenting the history* of Bible and different aspects of daily life are bouring area and steadily applied all over the Christianity in this region will be organised country. presented, pointing out the needs of sustain- inside the large modern building which pro- able development. Teaching ecology in the tects the original basilica. theological seminaries and institutes on the The contribution of AIDRom to all these one hand and developing the theological é . "> activities relating to ecology, nature conser- dimensions of all ecological knowledge and Towards a sustainable river gorge -, vation, environment protection and the activ- actions on the other are the core of the pro- ity of the Churches in Romania has been a gramme. These are realized by seminaries, Preservation of the natural heritage and edu- major one, as this,,is the only ecumenical ecumenical workshops and publications. cation of the local population is well repre- platform existing nowadays in Romania. • sented in the project entitled "Sustainable development in landscape preservation of the L. Gavrila and I. Sidó ,»» Mures river gorge". The Rhododendron ft! AIDRom Ecological Section ™ Practical protection NGO from Tirgu Mures initiated and PO Box 41 achieved landscape preservation over 6 350 Of. Postal 48, Sector 2 "Nature protection in practice" is the most hectares. The main aim and achievements in RO-Bucharest popular field of action for NGOs. In these this area are the following: activities and campaigns the Churches are also involved. Every year "Earth Day" is cel- - preparation of a scientific document which ebrated in April, and on 1 September "The was accepted by the relevant authorities; Day of God's Creation Salvation Day" - permanent local environmental education declared by the Ecumenical Patriarch of programmes in local schools; Constanti nopol Dimitrios 1. Some concrete - follow-up of botanical and forestry examples follow: research;

22 Naturopa 83 - 1997 Christian belief and climate change

Lukas Vischer Reaction and role of the Churches oday humanity must contend with a strange paradox. Despite universal recog- What do the Churches have to say about this Tnition that the grand design for modern paradox? Judging by their teaching and their society cannot be pursued indefinitely actions, they do not have a ready-made because it would threaten our very existence answer; this reflects their uncertainty on the on earth, awareness of this peril apparently is subject. But the Gospel contains elements that not - or not yet - sufficiently acute to prompt may prove useful. Let us cite three of them: a revision of this blueprint. What a contrast between individual and group attitudes! As A new awareness of the dangers individuals, people do everything to protect themselves and put off the hour of their death The Bible speaks of the need for critical intro- but, as a group, they are very reluctant to do spection. It urges us to interpret the signs of what needs to be done. the times and to modify our behaviour accord- ingly. A passage in the Book of Luke is of unexpected relevance in this regard: And he The imminence of climatic [ie Jesus] said also to the people, When ye see change a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And The risk of climatic change provides a good when ye see the south wind blow, ye say, There example of this attitude. Researchers make it will be heat; and it cometh to pass. Ye hyp- perfectly clear that human activity is making ocrites, ye can discern the face of the sky and climatic change imminent. If such change is of the earth; but how is it that ye do not dis- to remain within tolerable limits, then the time cern this time? (12, 54-56). We know and we In the past, miners used to take a canary with them into the for radical measures is now. The Second don't know. We know a great deal. We know mine. If there was a dangerous gas, the bird would die long World Climate Conference organised in before the miners perceived the danger. Will the industrial- for example what weather is forecast for ized nations let the South play the canary? Geneva in 1990 talked of a world-wide reduc- tomorrow. Perhaps we also know how to use tion of 1 % to 2% annually in gases responsi- our knowledge for our short-sighted interests. ble for the greenhouse effect, but today this And yet we remain deaf to the moral require- demand is rarely heard any more. At the Earth ments of our age. Summit in Rio de laneiro, the industrialised assumptions are shaken to their roots. What is countries committed themselves to reducing That is the first task of the Churches: to point our reason for being? The current blueprint carbon dioxide emissions to the 1990 level by out, despite all opposition, those who seek to for society stresses above all the dynamic and the year 2000. Yet it is already clear that most skirt the issue and use a smoke-screen to con- productive capacities of human beings, of the states will not keep their promise; on ceal just how great the danger has become. although the Scriptures do not speak in these the contrary, they are to blame for a consider- terms. The ultimate purpose of our existence able increase in these emissions. is not to amass material goods, but to seek North-South solidarity communion with God and our fellow crea- tures. From this point of view, the existence The risk of climatic change puts the demand that human beings, as those in charge of the for social justice in a new perspective. The planet, lead today is a caricature. industrialised countries, which account for 20% of humanity, are responsible for 75% of all dangerous emissions. The countries of the The Churches are duty-bound to serve as a g South, which are home to 80% of the world forum for an exchange of views on the true •§ population, will be the first victims of cli- calling of humanity. m matic change. The style of life in the energy- œ guzzling North thus appears as a new form of Virtually all Christian Churches are beginning exploitation. Not only do the industrialised to speak out on these issues. The World countries consume most of the resources, but Council of Churches has been closely follow- their activities also cause destruction and a ing climatic change for several years. Slowly deterioration in the quality of life in other but surely, the idea is gaining ground that parts of the world. For the sake of justice, gas change is inevitable, because the Christian emissions in the industrialised countries, creed cannot coexist for long with a vision of which are to blame for the greenhouse effect, destruction. • must be reduced immediately and radically. This is the only way to arrive at an overall L. Vischer solution. World Council of Churches 39 chemin de Grange-Canal CH-1208 Geneva The Churches must continue to draw attention to the need for solidarity in this area. 1. World Council of Churches, Sign of Peril, Test of Faith, Accelerated Climate Change, Geneva 1994.

Our true calling

Of course, this new approach also has a spiri- tual dimension. Any grand design for society is founded on certain ideological assumptions. A change of approach is only possible if these

24 Naturopa 83 - 1997 Christian churches get involved The Kehl-Strasbourg Ecumenical Group

Edouard Vogelweith issue and taking joint action. The state of the Rhine environment. This initial Transfrontier Group was born. experience of working together encouraged he relationship between nature and reli- those involved to take a fresh look at gion has sometimes been a difficult one. Creation, the gift of God, and at Christians' TEither nature has been considered sacred Churches working together responsibility in its management. A subse- or deified, whence pantheism, or it has been quent step was to bring together doctors from regarded as evil, whence Catharism, or, Meanwhile, another event took place - this Strasbourg and Kehl to discuss the impact of divested of any religious vision, it has become time involving many Churches - which gener- pollution on human health. A year later, to an object left to the mercy of mankind. The ated fresh enthusiasm: the first European give its approach a more practical edge, the biblical approach, as set out at the beginning Ecumenical Assembly was held in Basle, at Group suggested carrying out a study on our of the Book of Genesis, puts forward another Pentecost 1989. For the first time, official del- lifestyles, waste and employment. It was interpretation: that nature is Creation, the egates from all European Churches met to aimed at both "ordinary" people and the local good work of a God who is not part of it. It is think and pray together, even though the Iron elected representatives who run our towns. governed by its own laws and entrusted to the Curtain still divided Europe. Their theme was The concept of sustainable development was intelligence and skill of mankind. Mankind "Justice, peace and the integrity of Creation" to underpin the study. plays a key role in Creation and is at the same and as J.-P. Ribaut points out in a pamphlet time able to step back and act upon it. produced by the Group "Thoughts on recon- A critical mind might ask us what we have According to the Bible, there is a dichotomy ciliation with Creation" the Final Declaration achieved. It is probably rather difficult to between nature and culture rather than of this genuinely historic event contained, assess the Transfrontier Group's achieve- between nature and religion. Culture is under- among other things, numerous references to ments at the moment. For, since its member- stood here in two senses as both the capacity poor management of natural resources and ship includes Germans and French as well as to understand and wonder - and God saw that degradation caused by mankind to God's Swiss, English, Scottish and Italian people it was good - and also the capacity to act - Creation and suggested courses of action. The living in the region (and we should add that an replenish the earth and subdue and have Transfrontier Group felt that it had a duty to Anglican priest takes part and an Orthodox dominion over...every living thing that moveth continue the work begun by the Assembly in contribution has been requested), a variety of upon the Earth Genesis 1,28). Culture encom- Basle. It fixed as its principal aim the promo- political, social, religious and ecclesiastical passes freedom and responsibility. This brings tion of environmental awareness among traditions meet and confront one another. So us to the crux of the problem: has mankind Christians in the Rhine area, particularly in questions arise such as should we specifically always made good use of culture? the towns of Kehl and Strasbourg. target decision-makers or should we leave members to act as they think best, with the This is a question currently being debated by organisation of their choice? For the time the Christian Churches. Their ethical reflec- Courses of action being, this question remains unresolved. What tion is no longer restricted to relationships matters most, however, is that Christians from between people but also extends to our rela- Catholic priests and Protestant pastors from different Churches and different countries tions with the environment and the biosphere, both sides of the Rhine met to discuss, with should meet regularly and act rather as bea- since they are aware that the human race's the help of a biologist and a theologian, the cons, alerting their communities to the issues. very survival is intimately Bound up witn them. They therefore urge their followers to give thanks to God for his Creation, for its fruits and its beauty, to confess how they have neglected and harmed God's work and to express their determination to mend their ways and set to work positively. It is against The Transfrontier Ecumenical Group is involved in the protection of tile Kliine environment this background that the Kehl-Strasbourg o Transfrontier Ecumenical Group was set up almost ten years ago.

A political and economic event

It all started in 1987 when the Land of Baden- Württemberg floated a proposal to build an incinerator for toxic waste on the German bank of the Rhine, not far from Kehl. A Bürgerinitiative (literally, citizens' initiative) was formed to protest and argued that the Strasbourg-Kehl area was already polluted and therefore that no additional source of pol- lution should be added. In 1988. the members of the Bürgerinitiative asked the Churches in Kehl for help. The Churches took the matter seriously and encouraged their communities to adopt a responsible attitude. Then in 1989, these Churches called on their sister Churches across the Rhine in Strasbourg, both Catholic and Protestant, to join them in discussing the

Naturopa 83 - 1997 25 Prospects for the future

The second European Ecumenical Assembly Declaration is being prepared and will be held in Graz (Austria) from 23 to 29 June 1997. The Churches invite Europeans, tormented by n the name of this mission and their faith and - the current unacceptable state of air quality in tragic questions following the collapse of in the name of the lessons learned from the the area; communist regimes, to open their hearts to IEuropean Ecumenical Assembly in Basle - the inevitable uncertainty about emissions, "Reconciliation, gift of God, source of new (May 1989), the (Catholic) Commission pas- which will in any case have some environmental life". One of the many workshops planned torale de Strasbourg and the (Protestant) Conseil impact; will concentrate on "Reconciliation with protestant de Strasbourg affirm their solidarity - the ever-present risk of accidents affecting both nature", looking at the European contribution with opponents of the planned toxic waste incin- the plant itself and the 200 000 tonnes or so of erator at Kehl and have unanimously adopted the solid and liquid wastes and sludge to be deliv- to sustainable development. "If we destroy declaration below: ered each year; nature, we destroy ourselves. But are we pre- - the unlikely location of the plant in a conurba- pared to change our lifestyle when it comes to As our society currently continues to produce tion with a population of 500 000, all directly establishing economic priorities, or when we huge quantities of waste, ways of disposing of it concerned and under threat. consider our methods of production, our pat- or storing it appropriately clearly have to be terns of consumption and our energy use? A found. This project cannot therefore be accepted. change in these factors could make sustain- able development into a reality". Commission pastorale de Strasbourg Rarely is the building of an incineration plant, Conseil protestant de Strasbourg especially one which burns toxic waste, welcome Strasbourg, 14 October 1991 The Kehl-Strasbourg Transfrontier to the local population, so all plans must be Ecumenical Group sees in this new Assembly examined as objectively as possible. N.B. The Catholic and Protestant Churches of Kehl adopted a similar position. a call to continue its work. In its own way, it is playing a part in sowing the seeds of the In this context, the choice of Kehl is highly sur- Europe and Church of tomorrow: a Church prising, and even inadmissible. which ceaselessly reveals the splendour of It is a proven fact that the geographical location God's gift in a reconciled Europe which of the Rhine valley, and of the Kehl-Strasbourg assumes its world-wide responsibilities for area in particular, is such that current levels of the benefit both of the whole person and of all air pollution are frequently unacceptable. Wind people. • strength, speed and direction, fog and inversion give rise to a dramatic stagnation of pollutants, E. Vogelweith with all tlieir negative effects on human health, Catholic priest, Strasbourg-Bischheim soil quality, and so on. Member of the Kehl-Strasbourg Transfrontier Ecumenical Group It is true that the promoters of the project will 2 nie Laurent probably do their utmost in terms of bolli safety F-67800 Bischheim and pollution. Is that enough? We think not, on the grounds of:

COTE's contribution

Christoph Grupp which are deeply rooted in the Creation's that for many people the fight against the ele- basic principles. ments is far from over and their goal is still to hurches have largely accepted their subjugate this primitive force. People from role in safeguarding the Creation. The dominance of agriculture in Jewish soci- the west of Switzerland, and particularly from CHowever, in Switzerland, no official ety in biblical times meant that right from the the mountainous areas of the Jura and the body exists specifically to achieve this goal start this society had another approach to the Valais, have a very ancient conception of This gap is filled by the Communauté Creation, because it was constantly con- nature so that, in these areas, calling upon Oecuménique de Travail Eglise et fronted with nature which was all-powerful, people to "subjugate the land" has much more Environnement (Ecumenical Community for and with frequently hostile elements. Yet it resonance than encouraging them to "farm Church and Environment Work - COTE). also had a sense of great humility towards the and protect it". Creation, which was regarded primarily as contact with the work of God. These two basic attitudes, namely living in Approaches to the Creation harmony with nature and taming and using it, are very familiar to everyone involved in pro- It seems incomprehensible that a responsible Different attitudes moting the protection of the environment. relationship with the Creation should not automatically be part of fundamental Today we live in a society which, as a whole, These considerations determine the general Christian attitudes; after all, the Bible begins believes itself to be above the unjust vagaries social framework within which COTE has to with an account of the Creation; the detailed of nature. The "civilised" industrialised world operate. The Swiss ecclesiastical hierarchy provisions in Leviticus (Third Book of the has at least mastered phenomena such as also has to be taken into account. COTE was Pentateuch) offer ample guidance as to how to floods, storms, fires and bad harvests. It founded ten years ago by church groups as a deal with human and other creatures; in the should therefore be possible to start living in private law association. However, social New Testament. Jesus continually makes harmony with nature, which is really the change and a growing lack of interest in envi- comparisons, in particular in his parables, Creation. Yet, there are constant reminders ronmental issues have increasingly led the

26 Naturopa 83 - 1997 "Mother Church" to turn its back on its off- energy". It will provide an opportunity not spring, whereas the reasons for safeguarding only to carry on the work and to verify the the Creation should be one of the cornerstones assumptions made in 1993 but also to describe of Christian testimony. As a result, within Switzerland's numerous energy-related initia- An overview of COTE, basic theological and ethical work to tives. enhance understanding of the Creation is the COTE increasingly losing ground to the dissemina- tion of practical advice on having a more responsible lifestyle. The need for persuasion he Communauté Oecuménique de The circulation of the petition on climatic Travail Eglise et Environnement (COTE) Practical action change has highlighted interesting opportuni- Twas founded ten years ago at a time when ties for cooperation with church and environ- the Church was incorporating environmental issues into its thinking and activities. One of the areas in which COTE is active is mental protection groups. At the same time, energy-saving schemes at parish level. COTE has also come up against its own lim- Convinced that safeguarding the Creation its: cantonal churches and their members do COTE now has approximately 200 group and must necessarily be a part of our daily lives, not regard COTE as an official representative 700 individual members. The association's COTE has for several years organised energy- of their interests, even though the Federation office has established a team currently com- saving courses for sextons. These courses, of Protestant Churches of Switzerland, the prising four people - two environmental dele- gates and two secretaries. which are increasingly attended by highly Conference of Roman Catholic Bishops, the motivated female sextons, were begun in Catholic Christian Church of Switzerland and many other denominations support its work. 1993 to mark the "Age of the Creation" pro- In all four linguistic regions of Switzerland, Moreover, environmental protection organisa- ject, designed to raise the awareness of COTE endeavours to prepare and dissemi- tions have been generous in their support and Churches in September and October, the tra- nate information on the Creation, aimed have shown a certain amount of interest in ditional period of harvest festivals. The first mainly at its members, who use the publica- contributions shaped by ethical considera- course in 1993, entitled "More energy", tions in question in religious services and in tions. Nevertheless, we will need all our pow- educational courses for adults or young looked at more responsible use of energy; in ers of persuasion to ensure that the Church is people. 1994 "The Age of the Creation" debated the accepted as a partner on questions of environ- "Animals and us"; in 1995 the theme was mental policy and inevitably in the future we "Give our children a future", and in 1996 will repeat the "sins" of the past in respect of It also maintains close contacts with environ- mental protection organisations and the com- "Our daily bread - how do we make it today?" the theology of the Creation. • was the starting point for a discussion on the petent official authorities. Co-operation with use of genetic engineering to produce food. religious and lay media is vital for the associ- C. Grupp ation. COTE's main project is "The Age of the Creation". While these environmental issues are widely Biologist, Environmental Delegate Communauté Oecuménique de Travail Eglise recognised today, they are no longer in the et Environnement headlines. Therefore, the Church has an BP 7449 extremely important mission to fulfil in pre- CH-3001 Bern cisely this area. We must do everything in our power to protect the Creation. In this context. COTE has also circulated a petition in Switzerland on climatic change, drafted by the World Council of Churches. In collabora- tion with many ecclesiastical and ecological organisations, it launched this petition in June 1996. calling on Parliament and the Federal Council as well as the governments of all industrialised countries to implement the measures for protecting the climate decided in Rio in 1992. The theme selected for "The Age of the Creation 1997" is "Climate and

Give our children a future, campaign "The Age of the Creation 1995'

26 Naturopa 83 - 1997 Projects of the Francis of Assisi Academy

Ralf Klemens Stappen bition of photos of the environment, a major Conference of African Bishops, Msgr Hilary programme for protecting the climate, a large Senoo. The purpose of the colloquy was to uropean Nature Conservation Year regional forum on the environment looking at prepare the second European Ecumenical (ENCY 95) provided the starting point the idea of a "Viable Germany", the prepara- Assembly, to be held in Graz in June 1997 Efor the Altmühltal project in the diocese tion of innovative courses on the environ- with 700 delegates from churches all over of Eichstatt in Bavaria. This project, a good ment, two workshops on, respectively, the Europe. example of the Churches' new ecological con- local Agenda 21 and climatic protection for cerns, was selected as a national project in mayors and local officials, a fair/exhibition on 1995 by the German National Organising ecology and a European colloquy as part of Worthwhile follow-up Committee for ENCY 95, under the patronage ENCY 95. of the President of the Federal Republic, This project generated considerable impetus Mr Roman Herzog. It has, accordingly, been at regional, national and European levels. The supported by the Federal Foundation for the A significant colloquy approach behind the project was therefore Environment since 1995. incorporated into the appeal by the second This Colloquy, entitled "Christendom and a German Ecumenical Assembly (Erfurt, June viable Europe - debate on new ecological con- 1996) to all German churches and parishes to Promoting sustainable cerns", held as recently as October 1996 in the implement local Agenda 21 and work to pro- development episcopal and university town of Eichstätt, mote sustainable development. Innovative attracted a great deal of interest throughout follow-up projects are now being drawn up. The project comprises 25 different sub-pro- Europe. The fact that almost all the environ- notably in co-operation with the Neumarkt jects and aims to launch the international pro- mental delegates from churches all over area, where local Agenda 21 needs to be gramme Agenda 21, adopted at the Rio Europe attended made this event the most implemented in the long term with the help of Conference. What this means in practice is important Christian conference on the the local population. Experience gained promoting sustainable development at local European environment in 1996. through the project will be presented to a spe- and regional levels (local Agenda 21). The cial session of the United Nations General Francis of Assisi Academy for the Protection The following staff of the Francis of Assisi Assembly (Earth Summit), to be held in June of the Earth, which runs the project, is an ecu- Academy presented papers: Federal Minister 1997 in New York, and to the second menical organisation working at European K Töpfer; the President of Pax Christi France, European Ecumenical Assembly. • level, founded by members of the Catholic René Coste; Professor Lukas Vischer, University of Eichstätt as a specifically Representative of the Communauté R K Stappen Christian contribution to ENCY 95. Oecuménique de Travail Eglise et Project leader and Executive Secretary Environnement de Suisse (COTE); the Head of the Franz von Assisi Organisation of the Council of Europe's Environment Francis of Assisi Academy for the Protection The co-ordination team is made up exclu- of the Earth-Europe sively of young Christians, including students Conservation and Management Division, Ostenstrasse 26-28 D-85072 Eichstätt from the university. It has a particularly wide Jean-Pierre Ribaut; the Bishop Björn Bue of range of partners, including the Council of the the Norwegian Church and Tini Brugge, from Diocese of Eichstätt, the Association of the environmental project of the Franciscan University Students, the Information Centre Co-operative of the Netherlands. Other partic- of the Altmühltal Nature Reserve, the ipants who gave papers included: the Holy Bavarian branch of the Naturschutz organisa- See's representative at the Council of Europe, tion, the Catholic Organisation for Women, Msgr Michael-Aidan Courtney, Maria Catholic Rural Youth, Kolping Youth and Buitenkamp, Delegate of Friends of the Earth other local organisations. The participation of Europe and the Secretary General of the so many Christian organisations makes the project one of the largest environmental schemes supported by the Churches in Europe. The "Altmiihital" project team There are over ten partners, each of whom is responsible for one aspect of the project (sus- Europäisches Naturschutzjahr 1995 Der Europarat tainable agriculture, protecting the climate, Zukunft gestalten ^ ^ Naturschutz außer halb von hutzgebieten the university of tomorrow, sustainable Natur erhalten * * * Deutsches Nationalkomitee tourism, environmental education, nature pro- tection in quarries and in the parishes of the diocese). At a practical level, a general assess- ment of the state of the environment has been made (with the help of a hundred or so parishes) and a wide-ranging environmental training programme with more than 50 sepa- rate activities has been carried out.

Other initiatives

In addition to the project's ten main areas, its numerous initiatives include a half-hour film on the Altmühltal Project, three public confer- ences on the environment at the University of Eichstätt (with a total of 25 papers), an exhi-

28 Naturopa 83 - 1997 "Ordaining " trees is one way Buddhist monks in Thailand are helping to save the country's forests A Buddhist monk's combat

novel conservation initiative led by a concern, and felt sustained resource manage- Four major goals Buddhist monk in northern Thailand is ment was required. So he addressed both the A working to stem the environmental hill tribe and valley farmers, communicating The Mae Soi conservation project has four damage being caused by illegal logging and through the Buddhist principle of Silatham - major goals: watershed protection, reforesta- development projects designed to stamp out harmony or the balance of nature. tion, irrigation and community development the opium trade. The Dhammanaat (including land allotment, education and eco- Foundation, led by Ajahn Pongsak, the abbot The serene, smiling monk believes his conser- nomic aid such as the setting up of rice banks of the local Meditation Centre, is helping vil- vation work is inseparable from Buddhist and interest-free loans). (...) lagers irrigate their arid lowlands and reforest teachings. highlands which have been devastated by log- After four years of arduous work, results are ging, unsustainable farming methods by hill "The balance of nature is achieved and regu- beginning to show. Natural regeneration of tribes and crop substitution promoted by the lated by the functions of the forest. Hence the the forest is taking place, and wildlife - aid agencies. survival of the forest is essential to the sur- reduced to mice and bats four years ago - is vival of Silatham and our environment, ft is returning. Barking deer, civets, hares, The development projects, subsidised by a all interdependent. When we protect the for- macaques and jackals are back, and a black variety of western agencies and international est, we protect the world. When we destroy panther was recently spotted. organisations, have introduced cabbages, the forest, we destroy that balance, causing potatoes, carnations and chrysanthemums as drastic changes in global weather and soil An access road was built, as well as dams to substitutes in an effort to eradicate opium. But conditions, which in turn causes severe hard- provide water reservoirs. Rice banks were to reap the same income from cabbage as ships to the people. established in the villages, providing rice 011 from opium, five times as much land needs to easy financial terms when the harvest is poor. be cleared. (...) Deprivation causes unrest, naturally. If you have nothing to eat. you may resort to crime. But much work remains to be done, and funds Severe deforestation throughout the country Thus the forest is the creator of environmental are nearly exhausted. More land must be lev- in the past few years prompted the Thai gov- Silatham. ensuring a healthy harmony in peo- elled to accommodate landless families, and ernment to act. With its tough environmental ple's lives both physically and mentally. many kilometres of feeder canals must be legislation and network of protected areas, dug. Still, the project remains a unique exam- Thailand should stand as a shining example of ple of co-operation: grassroots initiative and conservation policy. But with limited funds, What is the value of forests? Many of us look labour, assisted by NGO and government joint conflicts of interest and other priorities, at a tree and see only its value in terms of how planning and management. • stamping out the opium trade, laws are often much we can sell it for. But a forest is much more than that. ignored. A logging ban is now in force, but the Leyla Alyanak remaining forest is being decimated by illegal Extract from The New Road, issue No. 12, Jan-Feb 1990 loggers, who have explicit instructions to stop From the forests we get the four necessities of felling when approached by outsiders. life - food, shelter, clothing, medicine. They Environmental journalist based in Africa, former editor of balance the air we breathe; they help to regu- The New Road, the world's first major magazine on conservation and religion Ajahn Pongsak believes one solution to the late the rainfall; they regulate extremes of cli- E-mail address: [email protected] deforestation problem would be the relocation mate so that we are not too hot and not too in the valley below of the Hmong hill tribes. cold. And from the roots of the trees, rivers (...) The Hmong, who are cash economy farm- emerge and water the lands below." ers, have expressed willingness to resettle in the valley provided they can make a good liv- Fired with a greater understanding of their ing there. (...) But the Mae Soi valley is not role as protectors and managers of their envi- the area's most hospitable environment. (...) ronment. the valley farmers began self-help programmes promoting the sensible manage- ment of resources.

Sustainable resource The Dhammanaat Foundation was set up to management promote these principles and subsequently to provide funds for the necessary infrastruc- In response to valley farmers' repeated com- ture. The villagers, in turn, formed the plaints about food shortages due to poor crop Association for the Conservation of the yields in the impoverished soil. Ajahn Watershed Forests and the Development of Pongsak decided to help. He had been watch- Mae Soi, thus managing and controlling their ing the disappearance of the forest with deep own environment. (...)

Naturopa 83 - 1997 29 At the Council of Europe

European Conservation Year in 1970 and the resents and the threats it faces today and, in second was European Nature Conservation particular, suggests ways of protecting and Year in 1995. In between, numerous other promoting it at international, national, campaigns were also organised to draw public regional and individual levels. attention to specific subjects, such as fresh water, soil, wetlands, farming and wildlife etc. The "Strategy " Bulletin Each of these campaigns was strikingly suc- cessful and gave the Centre the opportunity to A new bulletin devoted to information on the expand its already extensive contacts with Pan-European Biological and Landscape NGOs, local and regional authorities and Diversity Strategy has been created by the research institutes. Centre Naturopa. This eight-page bulletin replaces Naturopa-Newsletter. It will be pub- Disseminating information: a vital activity lished six times a year, in five languages and will be distributed to all the Strategy's inter- Since its foundation, the Centre has published national and national participants and partners the illustrated, theme-based magazine to inform them on how its implementation is Naturopa which appears three times a year in progressing. • four languages. The series of articles Environmental Features and the monthly bul- letin Natu ropa-Ne wsle tter, published in ten The Centre Naturopa is languages, are also good examples of the 30 years old Centre's publishing activities over the years.

n 1997, the Centre Naturopa will celebrate Moreover, a great deal of material is produced its thirtieth anniversary: more than a quar- in association with the various events organ- Iter of a century spent promoting nature and ised by the Centre; booklets, reports on collo- seeking to improve the management of our quies, posters, video cassettes, calendars and natural heritage. Let us look back over its stickers are all means whereby the Centre tries achievements. to draw the public's attention to nature protec- tion. A pioneer A documentation centre accessible The Council of Europe was one of the first to to everyone argue, in the 1960s, that harmonious human development was only possible within a pro- The Centre Naturopa's library manages a tected natural environment. In 1962. it set up documentation and information collection the Standing Committee of Experts for the comprising over 5 000 books and 250 reviews, conservation of nature and landscape - the which is accessible both to environmental first intergovernmental co-operation body in experts and specialists and to the general pub- Europe. From then on, it played a key role in lic. A bi-monthly bibliographical bulletin lists nature conservation both by drawing up con- the Centre's latest acquisitions and theme- servation policies and by establishing nature based bibliographies are regularly published Goodbye Hayo protection instruments. Nevertheless, the on topical issues. Organisation needed someone to speak on its behalf to alert interested circles to the dan- The "Strategy" creates a new role for the Mr. Hayo H. Hoekstra retired at the end of gers, to raise the environmental awareness of Centre 1996. He had joined the Council of Europe's governments and of the public in general and Directorate of Environment and Local to encourage new environmental protection Authorities in 1969 to prepare the first major Today, the Centre Naturopa is focusing its initiatives. This is why it set up the Centre nature conservation campaign. Later, he efforts on the implementation of the Pan- Naturopa in 1967. became Director of the Centre Naturopa, the European Biological and Landscape Diversity Centre for information and documentation on Strategy. More practically, it coordinates the European environment. Surrounded by a An international boch- Action Theme 3 (raising awareness and sup- small team of specialists, he made the Centre ín addition to its Secretariat, based in the port with policy-makers and the public) with a nourishing concern and initiated many other awareness-raising campaigns. By Palais de l'Europe in Strasbourg, the Centre the World Conservation Union (IUCN). developing a network of National Agencies in Naturopa's strength lies in its network of all the Organisation's member States and of National Agencies covering the Council of correspondents in non-member States, he Europe's forty member States and including contributed to greater awareness of environ- Publications: an overview mental problems in Europe. correspondents in many other countries. Its remit is to inform decision-makers and the Biodiversity Everyone in the National Agencies and his general public about environmental questions Questions ... and answers colleagues in the Council of Europe's and to raise their awareness of nature protec- Secretariat thank him most warmly for his contribution to nature conservation in Europe tion. The Centre Naturopa has just published an and wish him a happy retirement. information brochure on biodiversity, which Successful campaigns is intended to be a simple and reader-friendly Ferdinando Albanese aide-memoire. This brochure answers key Director of Environmeni and Local Authorities The Centre Naturopa has organised two major questions on biodiversity: it explains what awareness-raising campaigns. The first was this term covers, highlights the values it rep-

30 Naturopa 83 - 1997 National Agencies of the Centre Naturopa

ALBANIA GREECE PORTUGAL Environmental Protection and Preservation Committee Mr Donald MATTHEWS Prof. Jorge M. PALMEIR1M Ministry of Health and Environmental Protection Hellenic Society for Nature Protection Liga para a protecçâo da natureza Rruga "Bajram Curri" 24 Nikis Street Estrada do Calhariz de Benfica, 187 AL-TIRANA GR-105 57 ATHENS P-1500 LISBON Fax 355-42 652 29 Fax 30-1 32 25 285 Fax 351-1 778 32 08

ANDORRA HUNGARY ROMANIA M. Casimir ARAJOL FARRAS Mrs Louise LAKOS Mme Lucia CEUCA Ministeri de Relacions Exteriors Department of European Integration and International Relations Direction Relations internationales, publiques et presse c/Pral de la Creu 92-94 Ministry for Environment and Regional Policy Ministère des Eaux. Forets et de la Protection de l'Environnement AND-ANDORRA LA VELLA PO Box 351 Bd Libe natii 12, Secteur 5 Fax 376-86 95 59 H-1394 BUDAPEST RO-70542 BUCAREST Fax 36-1 201 28 46 Fax 40-1 410 63 94 AUSTRIA Dr Wolfgang TRAUSSNIG ICELAND RUSSIAN FEDERATION Verbindungsstelle der Bundesländer beim Mr Sigurdur A. THRÁINSSON Dr Nina DOBRYNINA Amt der Niederösterreichischen Landesregierung Ministry for the Environment International Co-operation Department Schenkenstrasse 4 Vonarstraeti 4 Ministry of Environmental Protection A-1U14 WIEN ISL-150 REYKJAVIK B. Grusinskaya str. 4/6 Fax 43-1 535 60 79 Fax 354-5 62 45 66 123812 MOSCOW E-mail [email protected] Fax 7-095 254 82 83 BELGIUM Flemish region: De Heer S. TYS IRELAND SAN MARINO Ministerie van de Vlaamse Gemeenschap Mr Seamus LYNAM M. Leonardo LONFERNIN1 AMINAL-Dienst Natuurbehoud Heritage Services, Department of Arts, Directeur de l'Office agricole et forestier Belliardstraat 14-16-18 Culture and the Gaeltachl Via Ovella 12 B-1040 BRUSSEL 51 St Stephens Green Valdragone Walloon region: M. Jacques STEIN IRL-DUBLIN 2 RSM-47031 SAN MARINO Ministère de la Région Wallonne Fax 353-1 66 10 747 Fax 378-88 51 15 DGRNE - Service de la Conservation de la Nature Avenue Prince de Liège 15 ITALY SLOVAKIA B-5100 JAMBES (Namur) Dr.ssa Elena MAMMONE Mrs Jana ZACHAROVÁ Fax 32-81 32 12 63 Ministère des Ressources agricoles et forestières Department of Nature and Landscape Protection Brussels region: Mme NAULAERS Bureau des Relations Internationales Ministry,0f the Environment Institut Bruxellois pour la gestion de l'environnement 18 via XX Settembre nám. L.Stúra I Gulledeiie 100 1-00187 ROME SK-812 BRATISLAVA B-1200 BRUXELLES Fax 39-6 48 84 394 Fax 42-7 516 20 31

BULGARIA LATVIA SLOVENIA Division des Relations Internationales Mr Uldis CEKULIS Mr Janko ZERJAV Ministère de l'Environnement Head. Public Relations and Education Division Ministry of Environment and Physical Planning 67 me W Gladstone Ministry of the Environment and Regional Development ZupaniiCeva 6 BG-1000 SOFIA 25 Peldu Sir SI-1000 LJUBLJANA Fax 359-2 52 16 34 LV-1494 RIGA Fax 386-61 22 45 48 Fax 371-7 82 04 42 CROATIA SPAIN Mr Miho MILJANIC LIECHTENSTEIN Mme Carmen CASAL FORNOS Department for Nature Conservation Mrs Regula IM HOF Ministerio de Medio Ambiente Ministry of Civil Engineering and Environmental Protection Liechtensteinische Gesellschaft für Umweltschutz Secretaria Genera] Técnica llica 44 Im Bretscha 22 Centro de Documentación ambiental HR-10000 ZAGREB FL-9494 SCHAAN Despacho BS 09 Fax 385-1 43 15 15 Fax 41-75 237 40 31 Plaza San Juan de la Cruz s/n E-28071 MADRID CYPRUS LITHUANIA Mr Antonis L. ANTONIOU Dr Kestutis BALEVIÖUS SWEDEN Environmental Service Ministry of Environmental Protection Mr Ingvar BINGMAN Ministry of Agriculture. Natural Resources and Environment Juozapaviciaus 9 Head of Information Department CY-NICOSIA LT-2600 VILNIUS Swedish Environment Protection Agency Fax 357-2 36 39 45 Fax 370-2 72 80 20 Blekholmsterassen 36 S-106 48 STOCKHOLM CZECH REPUBLIC LUXEMBOURG Fax 46-8 20 29 45 Dr Bohumil KUCERA M. Jean-Paul FELTGEN Agency for Nature and Landscape Conservation Ministère de l'Environnement SWITZERLAND 4-6 KaliSnieká 18 Montée de la Pétrusse M. Jtirg KÄNZIG CZ-130 (M) PRAGUE 3 Ligue suisse pour la protection de la nature Fax 42-2 27 24 60 L-2918 LUXEMBOURG Fax 352-40 04 10 Wartenbergstrasse 22 CH-4052 BÂLE DENMARK Fax 41-61 317 91 66 Ms Lotte BARFOD MALTA National Forest and Nature Agency Mr John GRECH Ministry of the Environment Environment Protection Department "THE FORMER YUGOSLAV REPUBLIC OF MACEDONIA" Haraldsgade 53 M-FLOR1ANA Office of the National Agency "Naturopa" DK-2100 COPENHAGEN 0 Fax 356-24 13 78 Ministry of Urban Planning, Construction and Environment Fax 45-39 27 98 99 Skopska Crvena Opstina bh- 3/62v MOLDOVA 91 000 SKOPJE ESTONIA To be nominated Fax:389-91 145 512 Mr Kalju KUKK Ministry of the Environment NETHERLANDS TURKEY 24 Toompuiestee Drs Peter W. BOS Mr Hasan ASMAZ EE-0100 TALLINN Ministry of Agriculture, Nature Management and Fisheries Turkish Association for the Conservation of Nature Fax 372-62 62 801 Department for Nature Management and Natural Resources Section for Strategy and information Menekse sokak 29/4 FINLAND PO Box 20401 TR-06440 K1ZILAY-ANKARA Ms Anna-Maria MAUNU NL-2500 EK's-GRAVENHAGE Fax 90-312 417 95 52 Ministry of the Environment Fax 31-70 335 08 64 P O Box 399 UKRAINE SF-OOI2! HELSINKI NORWAY Dr Teliana HARDASHUK Fax 358-0 1991 9453 Ms Sylvi OFSTAD Green Ukraine Ministry of Environment National Ecological Centre FRANCE Myntgaten 2 P O Box 89/7 Mme Sylvie PAU PO Box 8013 DF.P 252025 KYIV Direction de la Nature et des Paysages N-0030 OSLO Fax: 38-044 269 99 25 Ministère de l'Environnement Fax 47-22 24 27 72 20 avenue de Ségur UNITED KINGDOM F-75302 PARIS 07 SP POLAND Mrs Sharon GUNN Fax 33-1 42 19 19 92 Mr Marcin HERBST English Nature National Foundation for Environmental Protection Northminster House GERMANY ul. Krzywickiego 9 GB-PETERBOROUGH PF.I 1UA Mrs Helga INDEN-HEINRICH PL-02 078 WARSAW Fax 44-1733 45 51 88 Deutscher Naturschutzring eV Fax 48-22 25 21 27 Am Michaelshof 8-10 Postfach 20 04 25 D-53134 BONN Fax 49-228 35 90 96

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Naturopa 83 - 1997 31 N° 83 English ISSN 0250-7072