The human race is experiencing climate change and the catastrophic ripple effects, e.g. increased levels of droughts, flooding, food insecurity, etc. It is cardinal that humankind adopts post-haste collective behavior to mitigate climatic changes. Interestingly, although Africa contributes less greenhouse gas emissions than more developed continents, it is one of the most vulnerable continents when faced with climate change. International stakeholders are motivated to implement climate change adaptation strategies, e.g. sustainable development and the introduction of genetically modified crops in Africa’s agricultural sector, to lower the continent’s vulnerability. However, when developing and implementing adaptation strategies, cognizance must be allocated to the unique cultural values of various stakeholders. This is often not the case as cultural value systems of communities are neglected in these processes, e.g. the African values system of Ubuntu. It is imperative to investigate and compare individualistic-capitalistic Western values and the values of Ubuntu as it pertains to environmental ethics. Both value systems attribute different significance to relationality between humans, non-humans, and the natural environment. From this, I argue that the individualistic-capitalistic West has much to learn from Africa’s Ubuntu and the ensuing potential for climate change adaptation. Subsequently, a call for a universal paradigm shift will be made, away from the economic and development foci of individualistic-capitalistic values, towards Ubuntu degrowth which prioritizes communitarianism, and the principle of sufficiency. I suggest that relevant and diverse stakeholders meet around the “global roundtable” to consider and discuss different perspectives and cultural values when developing climate change adaptation strategies on a global level.
Ubuntu Environmental Ethics: Conceptions and Misconceptions
Gwaravanda critiques the generalization of Ubuntu Environmental Ethics across diverse African cultures. He argues that such homogenization leads to conceptual vagueness and proposes a more context-sensitive approach to environmental ethics rooted in Southern African traditions
Ohanife: An Account of the Ecosystem Based on the African Notion of Relationship
African Philosophy and Environmental Conservation is about the unconcern for, and marginalisation of, the environment in African philosophy. The issue of the environment is still very much neglected by governments, corporate bodies, academics and specifically, philosophers in the sub-Saharan Africa. The entrenched traditional world-views which give a place of privilege to one thing over the other, as for example men over women, is the same attitude that privileges humans over the environment. This culturally embedded orientation makes it difficult for stake holders in Africa to identify and confront the modern day challenges posed by the neglect of the environment. In a continent where deep-rooted cultural and religious practices, as well as widespread ignorance, determine human conduct towards the environment, it becomes difficult to curtail much less overcome the threats to our environment. It shows that to a large extent, the African cultural privileging of men over women and of humans over the environment somewhat exacerbates and makes the environmental crisis on the continent intractable. For example, it raises the challenging puzzle as to why women in Africa are the ones to plant the trees and men are the ones to fell them.
Women and the Environment in Africa
African Philosophy and Environmental Conservation is about the unconcern for, and marginalisation of, the environment in African philosophy. The issue of the environment is still very much neglected by governments, corporate bodies, academics and specifically, philosophers in the sub-Saharan Africa. The entrenched traditional world-views which give a place of privilege to one thing over the other, as for example men over women, is the same attitude that privileges humans over the environment. This culturally embedded orientation makes it difficult for stake holders in Africa to identify and confront the modern day challenges posed by the neglect of the environment. In a continent where deep-rooted cultural and religious practices, as well as widespread ignorance, determine human conduct towards the environment, it becomes difficult to curtail much less overcome the threats to our environment. It shows that to a large extent, the African cultural privileging of men over women and of humans over the environment somewhat exacerbates and makes the environmental crisis on the continent intractable. For example, it raises the challenging puzzle as to why women in Africa are the ones to plant the trees and men are the ones to fell them.
Autumn Floods
This chapter presents a dialogue between the Lord of the Yellow River and the Ruo of the North Sea, illustrating Daoist themes of humility, relativism, and the vastness of nature. It challenges narrow perspectives and celebrates the interconnectedness of all things.
Introduction: Setting the Context
Confucianism demonstrates a remarkable wealth of resources for rethinking human-earth relations. This second volume in the series on religions of the world and the environment includes sixteen essays that address the ecological crisis and the question of Confucianism from three perspectives: the historical describes this East Asian tradition’s views of nature, social ethics, and cosmology, which may shed light on contemporary problems; a dialogical approach links Confucianism to other philosophic and religious traditions; an examination of engaged Confucianism looks at its involvement in concrete ecological issues.
Islamic Environmental Teachings: Compatible with Ecofeminism?
The ideologies and realities of Islam, environmental ethics, and eco-feminism are not opposed. There is a range of overlapping ideas and practices that suggest that Islamic teachings are compatible with the tenets of environmental ethics and ecofeminism. Through exploring the holy texts’ views on the treatment of Creation, including key issues of environmental degradation and the equality of women, as well as the intersections between these two issues, this chapter argues that the moral imperative of Islam is to protect and be just and merciful to God’s Creation. However, this relationship is distorted in the context of a capitalist market and patriarchal culture, enabling a reading of Islam skewed toward inequality, domination, and exploitation. Therefore, while the stewardship of the environment and the wellbeing of women is in accord with Islamic ethics, this is overshadowed by sociohistorical conditions characterized by exploitation.
The Logic of the Gift: Reclaiming Indigenous People’s Philosophies
This chapter considers the notion of philosophy from the perspective of indigenous peoples. It starts by critically examining the concept of philosophy and expands it with the help of feminist and indigenous scholarship which have pointed out the exclusions and biases in Western philosophical conventions. The main argument of the chapter is that the notion of the gift is one of the structuring principles of many indigenous peoples’ philosophies. The chapter suggests that the understanding of the world which foregrounds human relationship with the natural environment, common to many indigenous peoples, is manifested by the gift, whether give-back ceremonies and rituals or individual gifts given to the land as a recognition of its abundance and reinforcement of these relationships.
We are the Land: Native American Views of Nature
This is how one Native American presents her interpretation of the indigenous understanding of nature. As we will see in this article, many Native Americans present similar understandings. Their reciprocal relationships with nature permeated every aspect of life from spirituality to making a living and led to a different way of seeing the world, what they might call a more “environmental” way of seeing the world. But is this a true picture? Increasingly there has been debate over the nature of the Native American’s relationship to the land, both past and present. This article will examine this debate and the way in which Native Americans view nature.
Native American Philosophy
This article introduces the central thinkers of contemporary American Indian philosophy by discussing concerns including the nature of experience, meaning, truth, the status of the individual and community, and finally issues concerning sovereignty. The impossibility of carving up the intellectual traditions of contemporary Native scholars in North America into neat and tidy disciplines must be kept in mind. The first hallmark of American Indian philosophy is the commitment to the belief that all things are related—and this belief is not simply an ontological claim, but rather an intellectual and ethical maxim.