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Religion and Animals Course at Harvard This Summer

communionofsubjects.jpg My friend and former colleague, Paul Waldau, is teaching a religion and animals course at Harvard University this summer.

Paul is a widely noted scholar of both religion and animals, as well as law and animals. He is the Barker Lecturer at Harvard Law School, and I highly recommend him to people interested in these subjects.

In addition, check out his latest book, A Communion of Subjects, coauthored with Kimberly Patton, and you’ll see why this is going to be such a great course.

You can contact Paul about the course at pwaldau@gmail.com

Cheers!

~

Religion and Animals

Harvard Summer Term, 2010

Religion S-1013 : Religion and Animals
Harvard Summer School: 32394
Summer 2010

Class times: Tuesdays, Thursdays, 6:30-9:30 pm.

Course tuition: noncredit, undergraduate, and graduate credit $2,580.

Paul F. Waldau, DPhil, Barker Lecturer, Harvard Law School.

Students trace the history and shape of this emerging academic field and its relation to other academic disciplines. Students also examine social, public policy, conceptual, environmental, ethical, and philosophical implications of the field. Class sessions are discussion-based, and students undertake both group work and a number of individual writing projects.

The course syllabus is available at the website for the 2010 Summer Term. Go to http://www.summer.harvard.edu/), click on “Search” in the upper right corner, and then enter either “animals” or “religion” and you’ll easily find the course.

Registration is now open, and will close May 17.

Coming Home from Knoll Farm (by Steve Chase)

knoll-farm.gif

From July 17 to July 23, 2008, I took part in a six-day “Whole Thinking Retreat” sponsored by the Center for Whole Communities at Knoll Farm in Fayston, Vermont. The twenty-plus participants and facilitators were a multi-racial group of environmental leaders from across the country trying to move beyond the limited thinking so often embedded within each of our particular sectors of the movement. My cohort now joins over 700 other alumni of similar Center retreats. The reflections below are adapted from some journal writing I did upon returning home. For more information about the Center for Whole Communities, please go to http://www.wholecommunities.org/.

Steve Chase

Driving home from Knoll Farm reminded me of the last scene in My Dinner With Andre. In that movie, Wally Shawn is driving home in a cab through the streets of New York City–something he’s done countless times before–and he is staring out the window transfixed, seeing everything again for the first time and with appropriate awe. All of life was sacramental to him after his amazing dinner with his friend.

That was also true for me during my quiet trip home through the sometimes cloud-hidden and rainy Green Mountains and hills of Vermont. I drove in silence (without my usual talk radio jabbering on and on) at 55 miles per hour–ten miles an hour less than the speed limit, and twenty-five miles an hour less than I usually drive. Not changing lanes, not passing anyone, and burning far less gas on this trip, I had time to look out the window more, to notice my breathing, to think deeply about my time at Knoll Farm and about all of my companions on the retreat journey, including the luminous green humming bird I saw in one of the flower gardens during one of the few sunny moments in the week.

In Jewish Scripture, the word for “sin” literally translates to the phrase “missing the mark.” At the Farm, I tasted “the mark” with unusual vividness. I tasted being a part of a diverse, inspiring, and intentional community working to create a more environmentally sustainable, spiritually fulfilling, and socially just human presence on this planet. I tasted what Jesus called faithfulness–being both smart as a serpent and as open-hearted as a dove.

For five of our days together, we walked up and down Bragg Hill—or rode in the “sun buggy”–though the Farm’s gardens, grasslands, and woods. At the top of the hill, we sat in a circle in a giant yurt and shared our core visions and values and—very blessedly—took the time to talk honestly about race, power, and privilege in our lives and in our organizations. We did this even when it was painful, incomplete, and raw. All of us experienced moments of anger, hurt feelings, and misunderstanding in that yurt—as we sometimes did during the rest of our time together at Knoll Farm. Yet, we also shared many moments of profound forgiveness, repentance, and insight. We became imperfect, but powerful, allies during those six days.

Our time together also fed my tattered, middle-aged, Quaker soul. We spent from ten at night to ten in the morning in silence. We even meditated together several times during the “talking” part of our day. We told stories about our lives and about our work back home to help heal the world. There was one night of ecstatic dancing and chores everyday, as well as hot, outdoor, solar-heated showers early in the morning, sometimes taken in the rain. I mulched and picked blueberries, sorted wool, or shucked peas most afternoons. There was singing sometimes while we worked or did spoon carving–and some people read poetry before dinner. Don’t even get me started about the food! There were also giant orange moons coming up over the mountains at least partially visible through the clouds to the southeast most every night. These moons were most frequently viewed from a fire circle where several people sat a while before heading off to sleep in their tents.

I found it hard to say goodbye to everyone at the Farm and drive home on our last morning. Yet, as well as one can driving alone in a car powered by gas and lubricated by oil, I came much closer to the mark than normal on that journey home. Inside that car, I drank water from the Farm that I carried in the metal bottle that I now usually keep clipped to my belt loop. On such a trip in the past, I would have stopped along the way and purchased six or seven plastic bottles of diet soda.

I also got hungry for lunch near Randolph and took the town’s exit off Interstate 89 and drove right past the MacDonald’s at the end of the ramp. Usually, driving alone and with no one looking, I would have turned into that parking lot and indulged in some childhood/teenage comfort food, one of my private guilty pleasures that has had a huge addictive pull on me for decades. On this afternoon, however, MacDonald’s did not hold any allure or offer any pleasure to me. It was not just far from the mark, it was also far from my heart.

Instead, I drove into town and looked for a little, locally-owned restaurant that served me a handmade salad with a bit of chicken, a hard boiled egg, and some diced black olives on top of a mix of greens, romaine lettuce, tomatoes, cucumbers, peppers, and carrots all lightly dressed in olive oil and balsamic vinegar. The Depot Restaurant owner brought it to me with a smile, along with a slice of homemade bread, and all of it in a glass bowl!
I ate slowly thinking of the single wooden bowl that I had eaten out of every meal for a week, the very bowl that was now sitting cock-eyed on the front seat of my borrowed car. I also thought of Helen and Jay, two long-time organic farmers that I now knew personally. I silently lifted my glass of local tap water and toasted them for their love of our soil and their ability to help the earth say beans or squash or blueberries.

I only wished that the owner had stood by the table before I ate and told me what farm every ingredient in the salad had come from. I also fantasized about someone standing up at the next booth and reading a poem by Rumi out loud and then another customer on the other side of the room offering a few passages from Wendy Johnson’s Gardening at the Dragon’s Gate. Gently letting go of that sweet image, I offered a silent prayer before I ate my lunch. “Stealth meditating” Wendy would call it.

Driving homeward again, I felt Dunking Donuts, Burger King, even the Olive Garden slipping away from me. As I munched one-handed on Knoll Farm organic blueberries for my dessert, I felt myself drawing closer toward the mark–closer toward farmers markets, roadside produce stands, locally-owned restaurants, and the organic section of my big chain supermarket until those precious folks in Keene, who are working on establishing a food coop in our town, succeed. And, yes, I thought I should send them a little money and a thank you note, right after I send a thank you poem to all the dear ones from my retreat week at Knoll Farm.

When I finally arrived in Keene, I picked up my computer from work and drove straight to my house, unlocked my backdoor—I hadn’t had keys in my pocket for five days, let alone a computer nearby—and I began to put my stuff away. I laughed at a week’s worth of unread newspapers dutifully piled on the dining room table by my partner Katy and I checked to see if there was any mail for me that had arrived while I was gone. I only opened one piece—the invitation to the upcoming September weekend celebration of the Center for Whole Communities’ fifth year anniversary at Knoll Farm.

I drank some water from my own kitchen sink faucet and got back in my borrowed car to fill up its tank at a Citgo station—whose profits at least help some of the poor in Venezuela. I then returned the car to my friend and, by way of a small thank you, gave her my last unmolested box of Knoll Farm blueberries. She was thrilled. We hugged, chatted a bit, and then she offered me a ride home. Even with it threatening rain again, I said no.

Like my four hour drive home, I walked this final bit as Wally Shawn rode home in his cab—in my case, wide-eyed and delighted while walking by our Town Common, which sits across from City Hall and the big white United Church of Christ, then on down our Main Street dotted with small businesses on either side, past the Colonial Theater (an amazing nonprofit arts organization), and up the hill on Water Street to my little house surrounded by Katy’s flowers. Walking through my community, I felt more committed than ever to fostering creative citizen action for climate protection, ecological sustainability, social justice, and the democratic control of corporations.

Still, on this day, I just sat quietly looking forward to Katy returning from work and hearing all about her week. I imagined her as a double rainbow over the Mad River Valley and waited.

Steve Chase is the founding director of the Environmental Advocacy and Organizing Program at Antioch University New England in Keene, New Hampshire. He is also the editor of “The Well-Trained Activist” blog (http://eaop-blog.blogspot.com).

The Dream Reborn? (by Steve Chase)

logo.gifThis April 4th is the 40th anniversary of the assassination of Martin Luther King. I was just 12 when it happened, but I remember vividly the heartbreaking day when King was shot down in Memphis while supporting striking garbage workers standing up for their right to form a union.

I’m sure many TV news programs will mention the anniversary of King’s death on the 4th, and some will even play a short sound bite from King’s famous 1963 “I Have A Dream” speech. A few stations might even play a clip from the last night of his life, when King gave his speech about going up to the mountain top and seeing the Promised Land of an America finally and firmly dedicated to peace, economic justice, racial equality, and a real grassroots democracy.

Personally, I’m grateful for any attention paid to King and the meaning of his activism for us today. One of my favorite stories of people honoring King is from about twenty years ago. Back in the 1980s, a local coalition of churches, civic groups, and small business leaders organized a community organizing campaign in Seattle to get the city council to rename a street after King. At the time, the street they chose to rename, which was called the Empire Way, ran right through one of the city’s predominantly black neighborhoods.

After a few months of grassroots lobbying, they won their campaign and got the city council to agree to the name change. After the council’s vote, the organizers invited community members to a large Baptist church for a victory celebration. That night Vincent Harding, a long-time associate of King’s, spoke to the gathered community. He urged everyone there to fully embrace the deeper symbolism of what they had just accomplished. As he said to them, “You have now changed the road you travel from the Empire Way to Martin’s way.”

Isn’t that exactly the challenge we still face today—changing the road we travel from the Empire Way to Martin’s Way? As more and more people are coming to realize, we need to get active again in what King called “the long and bitter—but beautiful struggle” to move away from an empire of lies, militarism, illegal wars of aggression, torture, uncontrolled corporate greed, growing inequality, and the trampling of the Bill of Rights. We need to get active in the effort to create the “Beloved Community” that King so often invoked as his deepest, long-range vision.

There are many signs that this shift is beginning to happen. One important indicator of renewed movement is the innovative new coalition of religious, labor, environmental, student, and civil rights groups called Green For All. The coalition is hosting a national conference called “The Dream Reborn” in Memphis on the weekend of April 4-6. The conference is a very direct example of expanding King’s vision of the Beloved Community to include the interests of “We the People” and the planet. As Green For All’s conference invitation says:

It’s official: in Memphis from April 4-6, Green For All is bringing together the practitioners, activists, and communities at the center of the emerging green-collar economy. Join us on the 40th Anniversary of Dr. Martin Luther King, Jr.’s assassination. This historic event will celebrate his extraordinary life and present positive solutions from today’s generation of visionary leaders. A bullet killed the dreamer, but not the dream. Together, we will create ecological solutions to heal the earth while bringing jobs, justice, wealth and health to all our communities.

Green For All’s mission statement goes on to say:

Green For All has a simple but ambitious mission: to help build a green economy strong enough to lift people out of poverty. By advocating for a national commitment to job training, employment and entrepreneurial opportunities in the emerging green economy–especially for people from disadvantaged communities–we fight both poverty and pollution at the same time. We are committed to securing one billion dollars by 2012 to create “green pathways out of poverty” for people in the United States, by greatly expanding federal government and private sector commitments to “green-collar” jobs.

Now, isn’t that a great way to honor King’s memory? I would go to Memphis, but I’m hosting an activist training session that weekend on Diversity and Coalition-Building right here in Keene, New Hampshire. We can’t all go to big national conferences, but we can all contribute to the movement for a Beloved Community wherever we live.

Steve Chase is the Director of Antioch University New England’s Environmental Advocacy and Organizing Program and is the editor of the EAOP’s “Well-Trained Activist” blog.

Paul Waldau and Kimberley Patton. 2007. Communion of Subjects

communionofsubjects.jpgA Communion of Subjects is the first comparative and interdisciplinary study of the conceptualization of animals in world religions. Scholars from a wide range of disciplines, including Thomas Berry (cultural history), Wendy Doniger (study of myth), Elizabeth Lawrence (veterinary medicine, ritual studies), Marc Bekoff (cognitive ethology), Marc Hauser (behavioral science), Steven Wise (animals and law), Peter Singer (animals and ethics), and Jane Goodall (primatology) consider how major religious traditions have incorporated animals into their belief systems, myths, rituals, and art. Their findings offer profound insights into humans’ relationships with animals and a deeper understanding of the social and ecological web in which we all live.

Contributors examine Judaism, Christianity, Islam, Hinduism, Buddhism, Jainism, Daoism, Confucianism, African religions, traditions from ancient Egypt and early China, and Native American, indigenous Tibetan, and Australian Aboriginal traditions, among others. They explore issues such as animal consciousness, suffering, sacrifice, and stewardship in innovative methodological ways. They also address contemporary challenges relating to law, biotechnology, social justice, and the environment. By grappling with the nature and ideological features of various religious views, the contributors cast religious teachings and practices in a new light. They reveal how we either intentionally or inadvertently marginalize “others,” whether they are human or otherwise, reflecting on the ways in which we assign value to living beings.

Though it is an ancient concern, the topic of “Religion and Animals” has yet to be systematically studied by modern scholars. This groundbreaking collection takes the first steps toward a meaningful analysis.

Paul Waldau and Kimberley Patton, eds. 2007. A Communion of Subjects: Animals in Religion, Science, And Ethics. Columbia University Press.

Evangelicals and the Environment

angels.jpgOn this week’s PBS show, Religion & Ethics NewsWeekly, there is a cover story on Evangelicals and the Environment.

The show is worth viewing. It dovetails with the what I have said in previous posts about the fundamentalist concept of the ‘rapture’ and Christian theologies of nature. Two quotes in this story speak volumes about the distance evangelical Christians need to go before they come to an adequate understanding of our moral relationship to the non-human world.

The first is by the Reverend Richard Cizik, who is Vice President for Governmental Affairs at the National Association of Evangelicals. He says,

‘We, as evangelical Christians, have a responsibility to God, who owns this property we call earth. We don’t own it. We’re simply to be stewards of it. And if climate change is occurring, can we simply, with blinders on, pretend it isn’t happening?’

The notion that the Divine of the universe has or needs real estate, much less a super (humans) to manage it, begs to be satarized. I suppose we should be glad that the ‘stewardship’ model is more friendly and responsible than the ‘dominion’ model, but seriously folks, is this all that evangelical environmentalism can muster? Yes, Cizik mentions climate change, and that is good. Unfortunately, if you dig a bit deeper into this theology, you’ll find an anthropocentric vision concerned with resource management and social justice. Nothing in it respects the intrinsic value of animals and the rest of nature.

The video segement with Christine Schwartz is perhaps the most revealing moment in the show.

‘Knowing what the Scripture teaches that Christ talks about he’s going to make a new heaven and a new earth. So in that sense I am not so concerned with this present world because I know it is going to be replaced with a better, greater one. At the same time, I don’t want to throw away what we have.’

Ms. Schwartz is admirably honest, and her statement echoes through-out the show. It reflects, however, a worrisome orientation towards nature as a commodity to be consumed. A little knowledge of natural history goes a long way here, undermining a worldview that abstract our lives from the nature in which we are embedded, and the other creatures with whom we share our home.

cheers, Bill

Photo: Angels in America

Rapture of Nature

rapture-novel.jpgAnother thread in the response to the ‘Rapture Factor in Wildlife Conservation’ was a set of testimonials on Christian care for nature. Commentators noted environmentalist bumper stickers in church parking lots, prayer circles at environmental events, the teachings of St. Francis of Assisi, and stewardship theology as examples. I think these points are well taken, so lets examine them a bit further.

Historically, there is little doubt that the dominant institutions of Christianity have taken a rather dim view of the natural world. Concomitant with Adam and Eve’s fall from grace, Christian theology interpreted animals and nature as a set of resources to be exploited by the only ensouled and earthly creature made in God’s image, humankind. This moral and theological outlook is termed ‘dominionism’. Christian communities gave little concern to conserving a profane world, and directed their attentions to otherworldly matters, as well as the worldly attainments and charity signifying their piety. We shouldn’t single out Christianity in this regard. Assertions to the contrary, other religions and philosophies are not much different in this respect, even if Totemic peoples are a significant exception. People always seem to ingratiate themselves near the top of the heavenly food chain.

Nonetheless, there are exceptions and varying centres of gravity within Christianity: sojourns in the desert for various prophets, Jesus and hermits; monastic traditions that sought out nature as a place for spiritual reflection; St. Jerome and St. Francis; sacred texts with nature-friendly extracts. Let us not, however, overstate the importance of these instances, set as they were within a larger canvas of dominionist theory and practice. Perhaps their real importance lays in the inspiration they provide us today.

Broadly speaking, there are several emerging strands of nature care in Christianity. I’m not trying to claim these are the only strands, or that they are static, only that they are prominent, while continuing to evolve.

The first is ecotheology. Ecotheology rejects dominionism, arguing that creation has intrinsic moral value, the image of god embraces the whole cosmos, and stewardship is a sacred obligation. Ecotheology is rooted in the interpretation of sacred texts, tends to have an ecosystemic focus, and is rather thin on the ethical and theology place of non-human animals. A second strand is animal theology. While also engaging in theological interpretation, animal theology looks as well to the lives and practice of religious leaders and their relationship with animals, e.g. St. Jerome and the Lion, or St. Francis and the wolf of Gubbio. The question of animal souls, the moral standing and significance of non-human life, and our distinct obligations to animals (wild or domestic) in addition to ecosystems, loom large in animal theology. A third and more recent strand is associated with evangelicals in North America, and is called creation care. It focuses on the stewardship for human health and welfare (e.g. clean air, clean water, global warming). It shies away from the challenges posed by intrinsic moral value, is suspicious of religious pluralism, and wary of arguments for social justice and sustainability. Some see this as one step beyond and little better than dominionism. I don’t agree. I think it signals real growth in the evangelical community, and is motivated by a care for animals and places that is obscured by anthropocentric rhetoric.

I find the legend of St Francis and the wolf of Gubbio particularly inspirational. This is not because I specialize in the ethics of wolf recovery. (Well, not entirely at least!) Rather, it is St. Francis’ vision for predators in humanized landscapes, one that protected the well-being of the people of Gubbio, the wolves in the surrounding hillsides and forests, and the habitat on which both depended. In a sense, he was an early exponent of what I call deep sustainability. This is a concept that refers to more than sustaining economic growth and environmental health for humans. Deep sustainability is a moral commitment to living with both cultural diversity and biodiverity. St. Francis created a situation where people and wolves were co-residents in a shared landscape. Today we have some understanding of the critical role predators like wolves play in healthy landscapes. So to, our ability to live with large predators says something about the moral health of our society. If like St. Francis, we can learn to live with wolves and other creatures, then we will have taken a huge step towards real sustainability.

Perhaps there is a convergence at work here — between Christianity, environmentalism and animal protection; between Christian and non-Christian traditions that morally value animals and nature in distinct but complementary ways. Perhaps there is a convergence between those who gaze in rapture at natural beings and nature, and those who foresee a different kind of rapture. Current versions of rapture theology stress doom and gloom, and see in environmental destruction harbingers of the ‘end days’. But even if you believe in the coming rapture, is this doom and gloom the revealed truth, or an uninspired vision of relationships with non-human nature? Perhaps none of us need wait for a spiritual rapture to begin healing the wounds we inflict on ourselves and our planet. Indeed, perhaps the struggle to heal those wounds should be just as important in rapture theology, as is the growing catalogue of environmental and social crises. There is a saying, ‘faith apart from works is dead’ (James 2:26).

cheers, Bill

Before the Rapture Factor

rapture-female-angel.jpgOne of the more striking themes in the responses to the Rapture Factor was the assumption that a) I’m ignorant of or spiteful towards Christianity, and b) my comments smear all Christians, because c) I live in an echo-chamber that doesn’t engage with Christian worldviews.

This was a bit confusing to me at first, since I explicitly referenced a constellation of moral, political and cultural values. My comments were not about Christians or conservatives per se, but a specific combination of beliefs drawing from (but not identical with) these and other roots. And then, I remembered that for some people, all moral-political-cultural questions are filtered through their particular religious confession. Another way to say this is that some people look at all question through a single lens. And in the case of most of my commentators, that lens seems to be a particularly conservative brand of Christianity. Of course, I see the world through a set of lenses (yes, plural lenses), so a bit of autobiography seems in order.

I’m both familiar and positively disposed to Christianity (alongside other religions). Whether or not you believe in supernaturalism, most religions contain a set of admirable ethical teachings. I’m agnostic about a Creator, and respect other people’s beliefs in this regard. I do make a strong distinction between people’s faith in God generally, as opposed to the more specific moral, political and cultural beliefs their God is said to underwrite. For instance, some of my most valued teachers, workmates and friends are ‘born-again’. The experience has been valuable for them, transforming their lives for the better, and I’ll not gainsay it. I’ve had partners who are Christian, some born-again evangelicals, and I’ve not only enjoyed learning about their spiritual beliefs, but felt honoured by their trust. It was clear to them that I would not demean their religious convictions. That doesn’t mean, of course, that all beliefs labeled evangelical (or otherwise) need to be affirmed. The bigoted attitude of *some* evangelicals (and other confessions) towards gay marriage is disappointing, and should not go uncontested. This doesn’t mean such people hold their beliefs about alternative sexualities with malicious intent (although we can clearly make an exception here for demagogues). What it does mean is their beliefs still need to face the acid tests of reason, evidence and their impact on the well-being of people, animals and nature.

I was fortunate to be raised in the pluralistic tradition of Unitarian-Universalism. My Dad is a UU minister, my mum a longstanding UU member, and for a time I considered becoming a UU minister myself. UUism is perhaps the first apostasy of Christianity, was deeply influenced by Roman Catholicism, Protestantism, Quakerism, Enlightenment science, political secularism, and the Ethical Culture movement. In UUism, a diversity of theological perspectives is not seen as a threat, but as a source of inspiration. It is one reason the faith’s symbol is the flaming chalice — the light of truth. Alongside the Quakers, perhaps no other Protestant denomination has been as active in promoting peace and social justice. Throughout their history, UUs have defended a pluralist approach to moral and spiritual teachings — even for those fundamentalists who would impose their notion of truth on others. Today, UUs are comprised of feminist pagans, ecumenical Christians and secular humanists (amongst others). Somehow, despite theological disagreements, it hangs together as a community of faith. This may be hard for some religionists to understand, but I’m not trying to justify this tradition so much as share my own background.

Indeed, religion and its relationship to ethics, culture and politics has been an abiding interest of mine. My undeclared minor in college was religious studies, with a focus on prophetic and social gospel traditions. [Yes, I have read TNK, Bible and Koran cover to cover.] My interest in ethics, environmental studies and political geography as a graduate student made explicit room for religious points of view. In addition to my Mum and Dad, the persons of greatest influence in my life were often Christian, or in positive dialogue with Christianity — my grandmum, Tawney, Mulford Sibley, Robert Ross, Ron Engel. Some of these influences are more historical — Amos, Micah, Hosea, Isaiah, James, Gandhi, Martin Luther King. [There are also secular influences, but I'm not trying to weigh their relative importance here. I don't think I could.]

As for living in an echo chamber, that’s rather funny. Through conversations, conferences, media interviews and the like, I routinely speak with thousands of people each year. They come from a wide diversity of backgrounds and beliefs. The subject of spirituality, and its relationship to ethics, is paramount to their concerns. Indeed, it motivates many of the questions and challenges that are shared with me, to which I do my best to respond and honour. Frankly, it is not my interest or practice to diminish another persons spiritual beliefs. Rather; I seek to encourage people to evaluate their beliefs and behaviours in light of their impact (for good or ill) upon the world.

It’s unfortunate that some folks interpret ethical critique as a smear against a person or a group. I know their are philosophers, theologians, polititians and others that use ethics to shame or diminish others. I regret and reject that practice, and please believe me that this is not my intention in either substance or appearance. And having outlined a bit of my background, perhaps this will help others move from a reactive ‘defense’ of their chosen beliefs, to a proactive assessment of the impact those beliefs are having on the human and natural worlds.

Cheers, Bill

Rapture Factor in Retrospect

rapture-male-angel.jpgIt has been several weeks since my blog, ‘The Rapture Factor in Wildlife Conservation’. In that blog, I noted the danger posed to wildlife and nature by a constellation of beliefs rooted in anti-environmental politics, culture and religion. The immediate inspiration for the blog was Bill Moyers’ comments on the Rapture Index and the state of American politics. The ‘Rapture Factor’ generated a spate of email and commentary regarding this blog from the right-end of the moral-political spectrum. While most of these comments were disappointing — off-handed comments akin to schoolyard gossip — some posed serious questions that deserve thoughtful consideration. I can’t pretend to provide definitive answers per se, but I do want to respect my thoughtful commentators with the honour of a response. So over the next several weeks, I’ll take up the most important topics — religion, ethics, culture and politics. Of course, as readers you are welcome to post your own comments. These are sensitive subjects, especially in a culture such as ours that is increasingly prone to fundamentalist assertions posing as a substitute for reason, evidence and ethics. If you are as disgusted by Fox News as you are by Al Jazira, then you know what I mean. So for all our sakes, please follow the basics of netiquette in your posts. Please see the ‘Welcome’ blog for further information.

cheers, Bill

Rapture Factor in Wildlife Conservation

rapture-cartoon.jpgI would like to direct your attention to a speech by Bill Moyers entitled ‘There is no Tomorrow’. The speech was delivered at Harvard Medical School in late 2004. Moyers is a well-regarded journalist and the former host of ‘NOW with Bill Moyers’ on PBS. I think the speech is tremendously important since it speaks to the (im)moral values that inform the current and future politics of wildlife conservation.

Moyers argues that delusional theological and ideological ideas in culture and government pose a particularly dire threat to the well-being of people, animals and nature. He takes particular aim at fundamentalist notions of ‘the rapture’, since it excuses a wholesale disregard for peace, justice and environmental integrity.

You can find Moyers comments online at the TruthOut website, www.truthout.org/docs_04/120504G.shtml. The rapture index and associated ideas can be found at www.raptureready.com. The wildly popular fundamentalist fantasy novels of the Left Behind series are available from www.leftbehind.com and major bookstores everywhere. A random blog that came my way, the Palm Tree Pundit, nicely encapsulates Moyers larger points about our moral/cultural/political challenge, palmtreepundit.blogspot.com. I mention this blog not as a direct example of rapture theology. Rather it represents a constellation of American conservative values that, often unintentionally, has damaging consequences for people, animals and nature. Once again, in both science and politics, it is ethics that matters most.

Cheers, Bill