Ecofeminist Theology

This review essay traces the development of the ecofeminist theology of Sister Elizabeth Johnson from her first book, in 1990, through her most recent, "Ask the Beasts," in 2015. It was published in the Summer Books section of the April 22 to May 5 issue of The National Catholic Reporter under the headline "Theologian's work connects God, women and creation."

Resumen
En este artículo la autora hace una lectura crítica e integral de la Encíclica Laudato Si’ desde la perspectiva de las mujeres pobres, que están más afectadas por la crisis ecológica. Con la mirada de la teología feminista y eco-feminista señala la ausencia de la situación y voz de las mujeres en la Encíclica y propone orientaciones para cambiar los aspectos patriarcales de su teología y antropología.

Abstract
In this article the author presents a critical and integral reading of the Encyclical Laudato Si’ from the perspective of poor women, who are most affected by the ecological crisis. From a feminist theological and eco-feminist view, she indicates the absence of the situation and voice of women in the Encyclical and gives orientations to change the patriarchal aspects of its theology and anthropology.

When practitioners set foot on a spiritual path, we want to bring our whole selves--our ethics and values, our commitments to social and environmental justice, and our embodied interbeing with all beings. Yet some Buddhist communities and cultures follow a vegan practice, while others do not. Like every part of the dharma, exploring the multispecies sangha provides practice in releasing attachment to view (and its co-arising righteous self-identity) and committing to the precepts.

A robust study of the ecofeminist archetypes in ancient goddess literature, particularly the
Sumerian myth of Inanna, can assist in facilitating the consciousness shift necessary to resolve the wounded anima/animus in our collective unconscious to mitigate climate catastrophe, ecocide, and associated human costs of unfettered capitalism. The human and ecological costs of patriarchal capitalism are the result of placing material wealth over life, just as the masculine is placed over the feminine. To alleviate environmental destruction and the human cost of patriarchal capitalism, a global shift in consciousness is necessary to place life over material wealth instead of the cultur- ally dominant inverse value system of profit over life. To guide any permanent cognitive shift, humanity has historically and intuitively employed the use of archetype and symbol to give mean- ing to our lives and inform our transformations. Jung pointed out this relationship between the wounded anima/animus in the personal and collective unconscious and our crises of modernity (Jung 1968). Ultimately, we long to resolve this disconnect with our ancestral wisdom. The Su- merian myth of Inanna has been “useful in psychological processes of contemporary women and men” (Grahn 2010), and as ecofeminist archetype can powerfully assist in facilitating the cognitive shift necessary to arrest these individual and collective crises, particularly the myth as recorded by the Sumerian poet Enheduanna and her reclamation of women’s sexual power. The result of this cognitive shift is the development of Goddess Consciousness. These poetic narratives “contextu- alize ecofeminist psychological issues” with powerful descriptions of “nature’s justice” (Grahn 2010). More broadly, this represents an example of the imperative in contemporary psychology to adhere to “epistemic disobedience” (Mignolo 2009) to further the field’s work as cultural healers and “create community and individual well-being,” (Watkins 2018).

Perichoresis safeguarded the consubstantiality of the Trinitarian persons. The model of perichoresis does not locate the divine unity either in the divine essence or in the person of the Father; it locates unity in a communion of persons.For Gregory of Nyssa scripture attributes the act of overseeing to Father, Son, and Holy Spirit. God is the saviour of all, and the Son saves by the Spirit’s grace. The life of God is shown by the mutual perichoretic relations of the divine persons. Creation and redemption are Trinitarian acts; in God’s manifestation to the cosmos, it is three divine persons in περιχώρησις. For Gregory of Nazianzus, the Father, the Son and the Spirit are present and active in the world. For Kilby’s argument, we must not use it claiming an insight into God’s life that can be used to promote social, political or ecclesiastical regimes. In my view, it is not Trinitarian as Moltmann claims, but Christological perichoresis that can be known as a starting point for an ecological doctrine of creation.

The image of God has carried with it a special designation for humanity within the panoply of life on earth. This project attempts to reorient and expand theological anthropology to include the ecological dimension in Christian perspective to cultivate an understanding of the ecological self. This project will place traditional interpretations of what it means to be human into conversation with twentieth-century ecological philosophies and Native American spirituality in order to broaden the Christian imagination for understanding ourselves within creation. Vine Deloria’s analyses of Western temporal thinking and spatial thinking demonstrated by Native worldviews provides perspective for necessary theological shifts to support a Christian ecotheological anthropology.

An ecofeminist perspective is used to relate the Song of Songs, which was primarily written as a text on the physical relationship between a man and a woman, to the ecology. This is done by finding the overlap in meaning of the words “body”, “lover”, “beloved”, “eros” and “erotic”. In both a reading of the Song of Songs and in ecofeminist theology these words have great significance and are centred on an understanding of eros as not only an intensely intimate physical love relationship with a beloved, but also of a physical relationship of love and care between a human being and the ecology. In both readings the word eros has a sacred dimension which is of special significance in ecofeminist theology. This article was not written as a work of biblical scholarship, but rather as an interpretation of Song of Songs from an ecofeminist perspective, albeit with the assistance of feminist biblical scholars. In such an interpretation, Song of Songs is related to three contemporary “settings” for its interpretation: (i) an intimate reading, (ii) a public reading and (iii) an ecological reading of Song of Songs. By eventually placing the reading of Song of Songs within the scope and context of the cosmological “story” where new science explains the origins and evolvement of the cosmos and earth, the further development of “body theology” or ecofeminist body theology is enabled by relating the passionate care for the intimate body to passionate care of the earth body as a whole.

This paper explores the life and work of Brazilian Catholic nun and leading Latin American feminist liberation theologian Ivone Gebara. The paper aims to examine Gebara’s commitment to social justice based on her calling. I argue that Gebara’s search for liberation has shaped her understanding of what the theological task ought to be, and contend that she serves as an example of a progression from a purely liberationist viewpoint to the ecofeminist perspectives emerging out of localised experiences; and that these in turn largely contributed to the development of her methodology and feminist theological vision. The paper attempts to show that her pioneering feminist work and her own life have inspired Christian women locally and globally to contest the androcentric theology that objectifies and diminishes women’s place within the Church.

The early 21 st century climate crisis and environmental degradation has brought environmentalism closer to religion and postmodern feminist theories, in the paradigm of ecofeminist theology and philosophical posthumanist thinking. This era we live in, that of the Anthropocene-which asserts itself through the normativity of a hierarchical and dominant structure of man over non-human others/nature-is about to bring us to the threshold of the Sixth Extinction. This means that ecofeminist theology focuses both on the ecological health of Earth and on that of the dissolution of masculine(culture)-feminine(nature) binary oppositions, but especially regaining the sacred dimension of Earth. This aspect requires a rethinking of the current condition of life, from the perspective of posthumanist and Deleuzian deconstructivist theories of "becoming", within the transversal, multilayered and nondualistic limits of differences-a paradigm in which the Earth and all human/non-human others are seen, symbolically, materially and spiritually, as being rhizomatic living agents. Thus, the general objective of the paper follows an approach from the ecofeminist theology perspective, regarding the dimension of nondualist spirituality as an alternative method of rethinking man's spiritual relationship with the Earth. The theoretical objective focuses on the symbolic-cultural deconstruction of zoē-bios dualism, from the perspective of Rosi Braidotti and Francesca Ferrando's posthumanist philosophical theories, in a Zoē-centered way of thinking-an aspect that leads to a rhizomatic and transversal relationship with the "vital materiality", in a post-anthropocentric and post-dualist paradigm.

The desire to publish a special issue of the Journal for the Study of Religion on the topic of religion, women, and ecology emerged out of our newfound profound passion and invaluable experience in teaching an undergraduate course entitled "Religion, Spirituality and Ecology" in the Department of Religious Studies, University of Cape Town. This course enabled us to creatively explore our mutual interest in feminisms and ecology, which is also informed by our composite Norwegian and Brazilian backgrounds, respectively. Hence, our current situatedness in the South African landscape, where we both pursued postgraduate studies, is marked by distinctive and complex, yet interrelated, feminist commitments and concerns.

In this article, the author assesses the emerging South African oikotheology discourse in the context of the ecumenical oikotheology discourse as it relates to some Southern African women's experiences of the Divine in the ecology. The predominantly male South African oikotheology deals with economic and environmental justice issues in a post-1994 South Africa in the light of the threefold set of terms, ecumene, ecology and economy, which is derived from the Greek term oikos (household) as used in certain passages in the New Testament and in ecotheology. She does so in order to determine whether central themes of women's experiences of the Divine in the ecology can be accommodated in the unfolding oikotheology discourse and can relate to the central oikos metaphor in this debate. She then gives an overview of ways in which some Southern African women describe their identification with the Divine in the ecology as well as their work for sustainable communities. She identifies some of the central themes in these women's experiences and assesses how these themes critically interact with the oikos metaphor. By doing so, she adds a distinct ecofeminist / eco-womanist dimension to the unfolding oikotheology discourse in South(ern) Africa.

Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. In analyzing domination and its various forms, all share certain features: 1. A radical exclusion, making the 'other' known as both inferior and separate. 2. Homogenization differences and diversity within the otherness is disregarded and domination appears as natural. 3. Women and nature act as backgrounds to the main, masculine activities; slaves exist as background to the dominant group. 4. Incorporation means to identify the other in relation to man as central. 5. Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Ecofeminist Theology seeks a theology beyond dualisms.

Since the beginnings of human culture the spirit of place, what the Romans called the Numina, have been honored and personified in myth, pilgimage, and religious practice.  This article by artist Lauren Raine looks at why that understanding is still important in todays world

In this paper, I argue that social justice cannot be fully realized without affirming its intrinsic ties to environmental justice, and further that these ties point toward a ‘decological praxis.’ Decological praxis is a truncation of decolonial ecological pedagogy. It is a praxis that I am crafting and one which I propose that those concerned with justice-oriented theological education can have in common, as it offers possibilities to partake in a progressively shared intersectional decolonial theological methodology. It is decolonial because this is a practice focused in training the mind to emancipate oneself, the other and nature from long-standing hierarchical patterns of power reproducing colonial modes of relationships. I propose that we use decological praxis as the orienting principle to teach, research and learn from each other’s experiences of social and environmental injustice. I conclude by proposing that this praxis may result in a culture of decoloniality, which brings into light the need to investigate the effects of coloniality in our own, temporal and local, lived experiences and to do so via a process of deliberate self-reflexivity.

Conference Theme Mother Earth, Mother Africa and Theological/Religious/Philosophical/Cultural Imagination As the Circle of Concerned African Women Theologians celebrates thirty years of existence and impressive productivity, the fifth continent wide conference shall be held in Gaborone, Botswana in July 2-5, 2019. Given that the land is often constructed as female gendered and the oppression of women is interlinked with the oppression of the Earth; and given that it is widely acknowledged that we live in the era of global warming-which is humanly induced and of which many have also linked with anthropocentric religious/cultural/theological perspectives-the conference theme calls for research papers that interrogate the link between gender, land, race, class, colonialism, globalization and environmental sustainability. Research papers that are using various methods and theories; drawn from diverse religious, cultural, philosophical and theological traditions, are solicited to investigate the intersection of gender, religion and the environment, while analyzing the relationships between women and the land, herein past, present and future. Researchers may seek to describe, expose, interpret, reinterpret, theorize, reimagine the link between gender, religion and Earth oppression as well as propose liberating perspectives from traditions and sources of their choice such as African oral cultures, Quran, Bible, African creative works, World Religions, amongst others. Several volumes will be published, following the conference, as it is expected that contributors will receive and integrate constructive feedback from conference participants and through the process of peer reviewing. Interested researchers are invited to submit abstracts from any one of the following sub-themes:

This paper examines Romans 8.18-25. In it, I argue that Paul de-anthrocentralized suffering, recasting it as an experience shared by the entire cosmos. In so doing, Paul presents the redemption of Christ as a cosmic transformation within which redeemed humanity are key actors. Finally, this paper applies the ethics of environmental concern to current eco-theological consideration, citing Pope Francis as an example.

The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek an Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge.

This research aims to analyze the development of ecofeminism approach implemented in Indonesia as one of the measures of environmental preservation. Analysis prepared by descriptive case, the material obtained by the analysis of the study of literature in various print and online literature that discusses the approach and the application of the subject. Assessment begins with a discussion of the background to the author discusses the reasons why women should be engaged in environmental conservation, as well as the interesting things related to this discussion. Then the authors will describe the concept of ecofeminism and environmental protection as well as the relationship / correlation between them. This paper describes how ecofeminism may be an approach to building a real movement of women who have big goals in environmental conservation in Indonesia. As a result, there are some things that should be considered and could be a model for the development of women's movement in the preservation of this environment, using ecofeminism approach.

In this article, I use my own standpoint and theoretical approach as an ecofeminist theologian hailing from the mountainous North Eastern Cape to present an interpretation of the work and life of a powerful Afrikaans artist who lived for about 18 years in the village of Lady Grey. Through especially one series of art works, "Essences", Heleen du Preez demonstrated an awareness of the vulnerability, the sublime beauty and the sacredness of the ecology of the North Eastern Cape. As an artist, Heleen experienced a larger alchemy between spirit and nature; and her own unification with the spirituality of the earth, as it manifested in the mountains and grasslands of the North Eastern Cape. Her creative process helped her to realise, in the words of Thomas Berry, that "Earth is the maternal principle out of which we are born… If there is no spirituality in the Earth, then there is no spirituality in ourselves". Heleen implicitly understood the connection between the sublime, earth spirituality, the intimacy between human beings and nature, and reciprocal care between humanity and ecology. This led her to critique the pervasiveness of capitalism and apartheid land practices which distanced the settler and indigenous people from the North Eastern Cape from their connection with the ecology. Based on Sallie McFague's theological understanding of the earth as the Body of God, I continue to explore how Heleen acutely intuited the strain for life over death in the struggle for ecological sustainability. These perceptions were reflected not only her art, but in much of her thought on the world around her, and were eventually echoed in her own body's fight against the rapacious spread of cancer cells, before her death on 1 August 2018.

"Κέντρο Μητρ. Παντελεήμων Παπαγεωργίου with Petros Vassiliadis.
ΙΔΟΥ ΔΗ ΤΙ ΚΑΛΟΝ Η ΤΙ ΤΕΡΠΝΟΝ ΑΛΛ ΕΙ ΤΟ ΚΑΤΟΙΚΕΙΝ ΑΔΕΛΦΟΥΣ (ΚΑΙ ΑΔΕΛΦΕΣ) ΕΠΙ ΤΟ ΑΥΤΌ.
Με αυτό το ψαλμικό χωρίο άρχισε την παρέμβασή του ο Πρόεδρος του CEMES Ομότιμος Καθηγητής της Θεολογικής Σχολής του Α.Π.Θ. κ. Πέτρος Βασιλειάδης, στην εκδήλωση που έλαβε χώρα στην Α’ Ελληνική Ευαγγελική Εκκλησία για την παρουσίαση της διδακτορικής διατριβής της Δρ. κ. Ιωάννας Σαχινίδου. Η εκδήλωση εξελίχτηκε σε πραγματικό διαχριστιανικό συμπόσιο, αφού περιλάμβανε ομιλία της Καθολικής, Ομοτ. Καθηγήτριας κ. Mary Gray, των Ορθοδόξων μελών του Κέντρου, κ. Ελένης Κασσελούρη και του Προέδρου, καθώς και της συγγραφέως κ. Ιωάννας Σαχινίδου και του ποιμένος της Α΄ Ευαγγελικής Εκκλησίας, και διδάκτορος του Τμήματος Θεολογίας του ΑΠΘ, Αιδ. Παναγιώτη Κανταρτζή".
OI EKKΛHΣIOΛOΓIKEΣ ΣΥΝΕΠΕΙΕΣ ΤΗΣ ΟΙΚΟ-ΘΕΟΛΟΓΙΑΣ

In Mulheres, Religião e Poder: Ensaios Feministas (Women, Religion and Power: Feminist Essays), Ivone Gebara addresses her writing to feminist theologians. She reminds us that "to rethink religion from a feminist theological perspective means to embark upon an arduous, unending path of revision of traditional meanings towards provisory liberationist re-significations adjusted to our time and our bodies" (p.). Published in , Gebara's book is as timely now as it was four years ago. She argues that if women's bodies are the feminist theological starting point, then poor women's daily forms of suffering-the pain brought by a life lived in spaces of vulnerability-must equally function as sources of feminist wisdom. These forms of suffering are constant reminders of the role that feminist theologians have undertaken-a role they must continue to play in order to promote social justice. Gebara argues that the broader feminist struggle will not effectively destabilize structural inequality if feminist theologians do not continue deconstructing contents, images, guilt, ambiguities, and contradictory teachings in religion. As such, she encourages us to examine old questions, which have reemerged begging for new answers. Gebara offers in her book "new flavors to season our daily food and strengthen our feminist theological trajectory" (p.). In this compelling work, Gebara begins with the feminist movement's historical trajectory. In chapter one, "Women's Awakened Consciousness A er Centuries of Nightmare," and chapter two, "Dare to Dream, or How to Take Care of One's Own Wounds," she recounts the many victories achieved by historical feminists. Gebara evokes the suffragettes and argues that contrary to popular belief, their struggles are still relevant today. The right to study and to vote was only the start of a bigger fight, says Gebara: the ongoing battle against constructed gender roles relating to sexuality, motherhood, domestic violence, and freedom of sexual choice, the latter of which grew out of alternative feminists' philosophical

This paper hopes to contribute to the discussion on pluralism and fundamentalism by exploring the potential of the Filipino value of pakikipagkapwa as a means to help overcome fundamentalism. The first part expounds on the phenomenon of fundamentalism as a reaction to two features of modernity: 1) the sense of loss of sacred traditions; and 2) the perspectival approach to reality which, especially in the period of late or globalizing modernity, has led to pluralism and relativism. The second part provides a general introduction to what it means to renew traditions in a post-traditional society. The third part focuses on a rereading of the traditional value of pakikipagkapwa in relation to indigenous religiosity and how this fosters an attitude of respect for plurality and diffference found among humans and other earth beings.

The image of God has carried with it a special designation for humanity within the panoply of life on earth. This project attempts to reorient and expand theological anthropology to include the ecological dimension in Christian perspective to cultivate an understanding of the ecological self. This project will place traditional interpretations of what it means to be human into conversation with twentieth-century ecological philosophies and Native American spirituality in order to broaden the Christian imagination for understanding ourselves within creation. Vine Deloria’s analyses of Western temporal thinking and spatial thinking demonstrated by Native worldviews provides perspective for necessary theological shifts to support a Christian ecotheological anthropology.

Abstract
A few paradigms that theologians have discussed offer us an opportunity to see whether a non-anthropocentric biblical view, counter to dominion could be possible. If Gen. 1.26-28 is isolated, we may think that dominion is the normative biblical orientation for human-earth relations.  However, a theology of creation must be situated within the broader context of the entire Bible.
A draft of my Presentation in ECOTHEE 2015
Under the Topic: Eco-theology

La nostra interconnessione al creato e il pianeta come casa comune. Ingiustizie ambientali e armamenti. Stili di vita più sostenibili per preservare la Terra dalla distruzione
http://www.claudiana.it/php/mostrascheda.php?nscheda=9788868980184

The basic motivation for this article is to explore the critical, yet hopeful vision which urban theologians – and specifically ecofeminist urban theologians – have for justice, reconciliation and abundance of life in urban Gauteng. This requires that urban spatiality, with its conflicting sides in a rampantly capitalist Gauteng, needs to be understood. It also requires an understanding of how urbanity and ecology may – yet so often do not – overlap. According to ecofeminist theologian Anne Primavesi, space and place needs to be understood in relation to the earth as the body of God – a web of interrelated and interconnected subjects and living beings which constitute the earth with its various ecosystems. This belies the established understanding that space and place is created mostly through the anthropocentric activity and mastery of people. Such an ecological understanding of space, place and urbanity leads to my exploration of a missiology of space as the manifestation of the presence of God in the spaces of nature and human civilisation. I conclude by proposing the practice of urban mission as making the liturgical and sacramental links between ecology, space, and the reclamation of urban space as sacred by Christian and other agents of urban activism.

Christological perichoresis23 as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature.

The model of God as creation’s ΟΙΚΟΣ opens up an ecological, panentheistic view of creation within God. ‘Εν’ shows duration and dimensionality in space/time and builds up the panentheistic view. The word εν is met in biblical passages like: ‘εν-in [Christ] all things were created’ Col 1:16. Apostle Paul declares that God does not depend on anything; having given life and breathe to all; in God we live and move and have our being.  God is omnipresent in the cosmos yet at this moment, the created world, including humans, exists in a fallen state. The world as we now know it and as we know our own human selves does not express what the creator desires the world to be. ‘At present we see only puzzling reflections in a mirror.’ ‘What we shall be has not yet been disclosed.’ Panentheism will be revealed in totality at the final consummation when God will be ‘all in all’. The existence of the world ‘in God’ is a dynamic gift of grace.

@ IANET BIEHL 1991 No part of this book may be reproduced or transmitted in any form by means, electronic or mechanical, including photocopying and recording, or by uny information storage or retrieval, without written permission from the publisher, except forbriefpassages quoted by a reviewer in a newspaper or magazine. BLACK ROSE BOOKS No. T148 Paperback ISBN: 0-921689-78-0 Hardcover ISBN : 0 -921689 -79 -9 Canadian Cataloguing in Publication Data Biehl, Janet Finding our way ISBN 0-921589-79-9 (bound)

In this article, the author wrestles with a possible common ground for interreligious theological dialogue and engagement as they relate to educational processes and ritual practices. Rituals and theories must be brought together to help us put thought and practice together. In order to do this, we need to start where it hurts, in our own suffering, which is the ground zero for many religions. This article narrates a group of students who create a ritual that engages the " colonial wound. " The article suggests that we must listen to the birds so we can listen to the wounds of the earth, our common ground.

ABSTRACT
In this article, I argue a new approach to the concept of political theology. I propose that a perspective that includes ecofeminist ideas can enrich and pluralize the state of the art in political theology. I suggest that a political theology inflected by ecofeminism can challenge geographic, androcentric, and anthropocentric biases that currently shape the debate on the relation between political theology and sovereignty. In what follows, I discuss ideas by ecofeminist theologians such as Ivone Gebara and Mary Judith Ress in the Latin American context. This article concludes with the case of the collective Con-spirando as an exemplar of new possibilities of reshaping the concept of political theology.

RESUMEN
En este artículo discuto una nueva aproximación al concepto de teología política. Mi propuesta es que al incluir la perspectiva ecofeminista se abren nuevas miradas para abordar la discusión de la teología política, que se ha caracterizado por una dominación geográfica, androcéntrica y antropocéntrica en el estado del arte sobre la teología política y su relación con la soberanía. El artículo se articula a partir de ideas planteadas por la teología ecofeminista de Ivone Gebara y Mary Judith Ress en el contexto latinoamericano. Para finalizar, planteo el caso del colectivo Con-spirando como una posibilidad política de acercarnos a nuevos modos de abordar el concepto de teología política.

ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ Ιωάννα Σαχινίδου
Η ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ
Εκδόθηκε η ελληνική μετάφραση της διατριβής μου από τον Εκδοτικό Οίκο "Μαΐστρος". Επιμέλεια & εξώφυλλο Εύης Βουλγαράκη, πρόλογος του ομότιμου καθηγητή ΑΠΘ Πέτρου Βασιλειάδη.
Σύντομα το βιβλίο θα είναι στα βιβλιοπωλεία

La naturaleza sufre todo género de violencias al estar sujeta identitariamente a los prejuicios con que se han construido culturalmente las figuras de la mujer y lo femenino. El devenir socio-histórico muestra otras variables que han jugado un papel en esta legitimación categorial reproductora de la lógica patriarcal: la teología se cuenta entre ellas. Nuestra época posmoderna de pensamiento propicia relacionar críticamente estos presupuestos desde lugares epistemológicos complejos, transdisciplinarmente y con herramientas teórico- metodológicas deconstructivistas, posibilitando la emergencia de nuevas miradas que configuren un mundo genéricamente más equitativo. La ecoteologia y el ecomarxismo hacen parte de estos lugares epistemológicos posibles.

Palabras Clave: Identidad, epistemología, género, ecoteologia, ecomarxismo, violencia, justicia

Resumo

A natureza sofre todo gênero de violências ao estar sujeita identitariamente aos prejuízos com que se tem construído culturalmente as figuras da mulher e do feminino.  O devir sócio-histórico mostra outras variáveis que têm um papel nesta legitimação categorial reprodutora da lógica patriarcal: a teologia se conta entre elas. Nossa época de pensamento pós-moderno proporciona relacionar criticamente estes pressupostos a partir de lugares epistemológicos complexos, transdisciplinarmente e com ferramentas teórico-metodológicas desconstrutivistas, possibilitando a emergência de novas visões que configuram um mundo mais equitativo.  A ecoteologia e o ecomarxismo fazem parte destes lugares epistemológicos possíveis.

Palabras chave: Identidade, epistemología, genero, ecoteologia, ecomarxismo, violencia, justicia

Abstract

Nature suffers all types of violence by being identified with the social-cultural preconceptions and images of women and the feminine. The socio-historical development shows how other variables have played a role in establishing such categorization, which itself, reproduces and supports the patriarchal logic: theology is among those. Postmodernism challenges us to critically relate these variables in different and complex “epistemological places, from a transdisciplinar perspective, using de-constructivist theoretical and methodological tools.  These new perspectives should contribute to shape a world where justice and gender equality are possible.  Eco-theology and Eco-marxism are among those epistemological views.

Keywords: Identity, epistemology, gender, eco-theology, eco-marxism, violence, justice

O texto apresenta os resultados da pesquisa sobre o princípio pluralista, no tocante às análises sobre pluralismo antropológico, especificamente sobre a visão do ser humano quando realçadas as suas múltiplas relações com a natureza e com o cosmo. Metodologicamente, foram efetuadas duas abordagens teóricas no campo da ecoteologia latino-americana. A primeira a partir de análises teológicas de Leonardo Boff, especialmente as noções de pan-en-teísmo e pericorese. A segunda abordagem teórica é feita a partir de conceito de relacionalidade, apresentado pela teóloga Ivone Gebara. Além dele, há o destaque para a epistemologia ecofemini­sta por ser inclusiva e holística, especialmente a suposição de que a experiência mais profunda que o humano compartilha é de interdependência recíproca entre todos os elementos do cosmo. Ambas as abordagens cooperam com a elucidação do princípio pluralista.

Wrestling with patriarchal systems in an era of environmental crisis, the
present essay delves into nature and women in Rom 8:18–25 from the following perspectives of Christian (biblical) ethics: (1) the ethics of property, (2) the ethics of obedience, (3) the ethics of resistance, and (4) the ethics of risk. An in-depth investigation reveals that out of the four ethical paradigms, the ethics of risk demonstrates that nature and women exceed the limits of male power. Read in this perspective, the patriarchal system transpires to be vulnerable to the uncertainty inherently rooted in the otherness of the ostensibly marginalized nature and women. When all is said and done, it is my contention that the ethics of risk empowers us to take more responsibility for the others in a display of solidarity.

Οι όροι ‘context’, ‘contextuality’, ‘contextualization’ εισήχθησαν στη θεολογία από το έργο της επιτροπής World Mission and Evangelism του Παγκοσμίου Συμβουλίου Εκκλησιών: John Samuel Pobee, ‘Theology, Contextual’, in Nicolas Lossky et al (eds.), Dictionary of the Ecumenical Movement (Geneva: WCC Publications, 2002),

“Somos polvo de estrellas”  . Somos átomos de oxígeno, carbono y nitrógeno que surgieron de la explosión de estrellas y que se fueron combinando hasta formar un nuevo planeta, una primera célula, un ser humano complejo. Con qué brevedad se define nuestra existencia, y qué profundidad en cada una de sus palabras. Nos hace caer en la cuenta de cuán interconectada está la realidad, cuáles son sus delicadas y precisas relaciones que permiten que un ser tan desprotegido e insignificante en la cadena ecológica pueda existir.
A raíz de los descubrimientos de la ciencia y de la crisis que atraviesa el planeta, no podemos seguir pensando que somos el centro del universo. Es necesaria una interpretación de la realidad que nos permita ver el todo a la vez que lo concreto, y tomar decisiones en el contexto relacional en el que habitamos.
Todo esta conectado. Todo esta interconectado y descubrimos un mundo que llora por las fracturas que surgen de la desconexión, y por los desequilibrios humanos y medioambientales. Nos damos cuenta que hemos olvidado lo grande, la armonía del universo, para centrarnos en nosotros, lo pequeño.
Esta reflexión propone una hermenéutica de la realidad, que pretende ser integral e integradora, sitúa la cuestión ecológica como central para la vida, una vida con futuro. Exige así no sólo una nueva cosmovisión, sino un nuevo ethos, una nueva forma de vivir. Desde el juicio occidental moderno, antropocéntrico, racionalista-positivista, burgués, industrial y urbano  hemos de pasar a un nuevo paradigma vital.

Para el creyente, se abre la posibilidad de creer de otra manera, desde una espiritualidad holística que experimente a Dios en la totalidad de la vida. Sentir la presencia del Espíritu de Dios, la Ruah, manifestándose con sabiduría desde la estrella roja gigante a millones y millones de kilómetros hasta en la pequeñez de nuestra historia. Todos ellos son lugares donde la Ruah se desvela. Se manifiesta progresivamente, como revelación de Dios en la historia del universo. Pero también la vida en la Ruah es una invitación a armonizar sabiamente las paradojas de la vida: experiencia de fortaleza/experiencia de debilidad; silencio/palabra; trabajo/descanso; dar/recibir; presencia/ausencia; conectar/desconectar; saber caminar acompañados/ saber estar solas, y así, saborear lo que enriquece nuestro mundo interior y fortalece nuestras opciones y compromisos con el exterior.

One of a series of interviews Lauren Raine MFA did with artists inspired by spirituality, shamanism, and visionary experience in the late 1980's.  Interview with with renowned performance artist Rachel Rosenthal on art and Gaia Theory, shamanism, and ecology.