Starting tomorrow, the Parliament of the World’s Religions is meeting in Salt Lake City. This is the sixth such event since 1893. It is a massive gathering of religious scholars and practitioners (and scholar-practitioners) from around the world. The overall aim of the event is to facilitate interfaith dialogue. Recent meetings have become increasingly engaged in developing interreligious responses to contemporary social and ecological challenges. This year’s meeting emphasizes issues of income inequality, climate change, hate speech, war, violence, and the human rights and dignity of women. I’m not cynical about the capacity of religious perspectives to address those issues, but I’m not exactly optimistic either, just scrupulous.
I will be at the Parliament, presenting on a panel, “Hinduism and Ecology: The Sacred Activism of Sunderlal Bahuguna.” Bahuguna is still relatively unknown in the United States, although the Chipko movement, with which he is closely affiliated, is quite well-known among US environmentalists. Another ally of the Chipko, Vandana Shiva, will be at the Parliament. Bahuguna’s perspective overlaps with Shiva’s in many ways, and one could argue that Bahuguna was a crucial predecessor of Shiva, who is about 25 years younger than Bahuguna. Politics of influence aside, Bahuguna and Shiva both contribute much to the efforts to bring Gandhian notions of swaraj (self-rule; democracy) and sarvodaya (development; universal uplift) into an ecological context.
My panel includes excellent scholars of Hinduism and ecology, George James, Christopher Chapple, and Bidisha Malik. I think I’m the only one of us who hasn’t met Bahuguna. Nonetheless, I’ll have plenty to say about the philosophical principles operating in Bahuguna’s sacred activism, specifically his integration of Gandhian principles with ecology and Indian religions. I’ll also share some examples of my experiences teaching about Bahuguna through George James’ wonderful book, Ecology is Permanent Economy: The Activism and Environmental Philosophy of Sunderlal Bahuguna.
It’s been about four months since I’ve posted anything here, mostly because of a demanding writing and teaching schedule interspersed with a couple of conferences and a move to a new apartment. In that time, I finished writing Whole Earth Thinking and Planetary Coexistence: Ecological Wisdom at the Intersection of Religion, Ecology, and Philosophy.
A hardback will come out this summer, and a paperback will follow in 2016. The book focuses on two areas of the environmental humanities: poststructuralist philosophy (via Deleuze and Guattari) and the field of religion and ecology (via Thomas Berry, Gary Snyder, et al.). It provides an accessible introduction to those areas of environmental humanities (for undergrads, generally interested readers, etc.), and it also indicates some strategies for synthesizing the complex chaosmos of Deleuze and Guattari with the religious cosmologies of people like Berry and Snyder. I consider how such a synthesis coordinates possibilities for ecological wisdom, which is an engaged wisdom oriented toward postsecular ecological democracy.
By “ecological wisdom,” I am referring to practices for multicultural and cross-disciplinary ways of knowing. Such practices can draw from many sources. I consider sources in feminist epistemology, traditional ecological knowledge, environmental sciences, classical religious traditions, and the geophilosophy/ecosophy of Deleuze/Guattari. Practices of ecological wisdom energize human capacities for thinking through the challenges facing planetary modes of coexistence during an epoch marked by the inextricable intertwining of humans with planetary systems.
If “whole Earth thinking” sounds somewhat countercultural, you might be thinking of Stewart Brand and the Whole Earth Catalog. My work is in tension and alliance with the countercultural context of the Whole Earth Catalog. There was too much triumphalism and too many hasty dismissals of classical traditions in much of that countercultural milieu. Furthermore, Earth in that context was often seen as a material or biophysical ground for humans, whereas whole Earth thinking orients itself toward the mutual grounding/grounded/ungrounding relationships between humans and Earth, relationships that cannot be avoided in any struggle to coexist in the Anthropocene.