Green Guru (An environmental perspective from Sikhism)

Academia Letters, 2021

In the present time, the ecological crisis is one of the gravest challenges being faced by humanity. There is a serious concern that our planet may fail to remain a sustainable biosystem in the long run. Though human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the environmental damage done to the planet. Sikh theology emphasizes that recognizing the sacred relation between human beings and the environment is crucial for preserving the health of our planet and our survival. Furthermore, Sikh doctrines emphasize that humility, surrender to the divine spirit, and maintaining a harmonious relationship with all are crucial for humanity to find a way out of its current predicament. Grave Ecological Crisis For the survival and perpetuation of an organism or ecological community, its environment depends on biotic and abiotic factors. The ecological crisis has been triggered as both these factors have come under great stress due to humans' unbridled desires and demands [1-2]. The large-scale depletion of natural resources, destruction of forests, and overuse of land for agriculture and habitation have contributed immensely to the peril of these factors. At the biotic level, humanity faces a social justice crisis, which has led to large-scale poverty, hunger, disease, exploitation and injustice. [3-4]. There are economic wars over resources and markets. Sri Guru Granth Sahib (SGGS) [5-6], the sacred Sikh scripture, articulates that humans create their surroundings as a reflection of their inner state. The current instability of the Earth's natural system is only a reflection of the instability, pain and spiritual emptiness within humans [7].

The interconnectedness of all living things and the natural environment are both highly valued concepts in Sikhism. It is considered as a duty in Sikhism that being a human, it is everyone's duty to take care of the planet and safeguard its natural resources for upcoming generations. So, the concept of sustainable civilization is intimately related to Sikh environmental ethics. The idea of 'seva' or selfless service, is one of the cornerstones of Sikh environmental ethics. With no expectations of personal benefit, Sikhs are encouraged by this principle to work for the advancement of their communities and the environment. Sikhs aid in the preservation of the environment and the development of a sustainable civilization by engaging in seva. Sikhism also stresses the value of leading a modest lifestyle and minimising one's impact on the environment. Reducing waste, protecting resources, and engaging in responsible consumption are all part of this. 'Hukam', which literally means heavenly order or law, is the foundation of Sikh environmental ethics and it is our responsibility as humans to live in accordance with it. This includes leading a life that respects environment and causes as little harm as possible to it. It is considered as a duty of human to preserve nature for future generations as it is a gift from the divine. This paper revolves around the environmental ethics with special reference to the role played by Sikhism in it. It also provides the historical glimpse of environment depicting its link with the early civilizations and examining how Sikhism's historical and cultural environment influenced its adherents' outlook on life and interaction with nature. Adding further, identifying, and delving into the main environmental tenets and values that Sikh scriptures and values contain, assessing how Sikh environmental ethics might be used in real world situations to address current environmental problems including pollution, climate change, deforestation, and water scarcity and evaluating the contribution of Sikh communities, institutions and organizations to environmental sustainability and conservation are also depicted in it. The overall goal of this

Religion, 2021

Global environmental change is a serious threat to our existence and requires immediate actions from every dimension of our efforts. The cultural pathway has much potential to address environmental problems because it is expected to promote environment-friendly behavior in people. However, its implementation on the ground requires a wise coordination of the cultural and scientific ways of thinking. Hinduism has great potential to embrace environment-friendly behavior due to its receptivity to change and tendency of adopting and theologizing new developments. However, due to the presence of a wide gap between theoretical philosophy and actual practices, the potential of environmental sensibility, inherent in Hindu spirituality, could not be harnessed. Here, I reinterpret the key concepts of Hinduism in the light of modern scientific wisdom for their synchronization with current challenges. I identify some solutions for promoting environment-friendly practices in Hinduism through the ...

2015

The paper emphasizes on the role of Buddhist worldview for the proper and sustainable relationship between humans and their environments. The progress of science and technology has brought a tremendous changes and discoveries in term of trade, commerce, electronics, information technology, transportation and entertainment industry. These changes not only promote socioeconomic development in many possible ways but, also affect the environment dangerously. The large scale exploitation of nature due to population growth, accelerated development of productive forces, and the ever increasing utilization of natural resources for human comfort have led to a dangerous ecological imbalance. Hence, this paper examines the tenets of the Buddha and throws a light on the current ecological challenges we face today. It also suggests methods and practices to maintain the ecological balance in man-nature relationship.

Dark Green Religion: Nature Spirituality and the Planetary Future is a passionately written book that is ambitious in breadth and intent. The publication of On the Origin of Species in 1859 presented an alternative for understanding the world, human beings, and the place of human beings in that world-indeed, the universe-that contrasted sharply with the

Societal attitudes to environmental management are likely to be influenced by the current debates on climate change. Twenty years ago the environmental author, Bill McKibben, first released The End of Nature, arguing that anthropogenic climate change had destroyed the idea of an independent natural world. The ramifications of this idea have been slow to seep into the public consciousness, but there are signs now that the thought of the ending of nature is influencing public attitudes in ways that are deeply inimical to responsible forest management, shifting perceptions towards ecocentrism and reducing the legitimacy of foresters as responsible stewards of forested lands. Climate change presents challenges to forest managers both in a biophysical sense and in the way that it will influence their public support. A shift in societal attitudes towards ecocentric philosophies will restrict forest managers' options in dealing with climate change; however, this shift cannot be countered by scientific research or appeals to reason as ecocentric feelings are based on "feelings. " Rather, managers need to understand that changing people's feelings will hinge on changing the way they perceive nature and their views of foresters' ability to manage. Forest managers must promote the concept of humans as responsible stewards of nature. This is not a new idea but, in breaking the dichotomy of people and nature, climate change offers foresters a new opportunity to present their case.

This article explores the synergy of Sikh scripture and environmental concerns, and how religious insights can offer solutions to today's environmental problems. It argues that Sikhism has a rich history, philosophy and spiritual identity that reflects a harmony with nature and a respect for Mother Earth. The article examines the environmental concerns and ideology expressed in the Sikh scripture, and how they can inform ecological conservation and sustainable development. The article draws on evidence from textual analysis, historical sources, and contemporary examples of Sikh environmental activism. It concludes that Sikhism can contribute to a deeper understanding of the human-nature relationship and inspire ethical action towards environmental protection.

This paper aims to explore the environmentalist and ecological dimensions of Gandhian philosophy. It attempts to identify the key environmental principles and concepts that emerged from his teachings. One of the key concepts that emerges from Gandhi's environmentalism is his emphasis on the interconnectedness and interdependence of all living beings. He believed that human beings should not consider themselves as superior to other species and should instead strive for a harmonious relationship with nature. Gandhi also stressed the need for self-sufficiency and simplicity in living, which he saw as essential for reducing human impact on the environment. Furthermore, the paper explores the influence of Gandhi's environmentalism on different environmental movements in the contemporary world, particularly in the context of the ongoing environmental crisis.

The green movement has spread across many fields, such as architecture, engineering and economics. The movement aims to push back global warming by minimizing the consumption of the earth's resources, which is caused by human activities. To achieve the objective, living in a modest way is perhaps the only solution. In their 2009 book Time to Eat the Dog: The Real Guide to Sustainable Living, Prof. Brenda Vale and Prof. Robert Vale state that the human race could exist in a sustainable manner if everybody lived in the same way our ancestors did over 100 years ago. Many people in some parts of Indonesia, like vernacular societies of Baduy, Kampung Naga, East Nusa Tenggara and Papua, emulate ancient lifestyles. So do those in abject poverty. Baduy people in Banten live modestly, as their ancestors did, by strictly prohibiting community members from using modern technology like electricity and motorized vehicles. People in that community also use almost no fossil fuels but unfortuna...

2010

This chapter explores terms that are central to this study: religion, spirituality, nature religion, green religion, and dark green religion. Although this sort of linguistic labor may seem most pertinent to those with backgrounds in anthropology and religious studies, it should be even more valuable to those with little background in the academic study of religion. The rationale for this starting point is simple: terminology matters. It shapes methods and focuses attention in illuminating ways. Terminology also carries assumptions that may occlude phenomena that might well be relevant to any given inquiry. It is important in this investigation, therefore, to reflect critically on the terms employed.