This Book Analyses Vedic Writings To Highlight The Ancient Rsis Perceptions Of The Universe, Nature, And Cause-Effect Relationships. It Discusses Selected Rgvedic Hymns And Explores Important Aspects Of Indra And Varuna.
Human ecology - the study and practice of relationships between the natural and the social environment - has gained prominence as scholars seek more effectively to engage with pressing global concerns. In the past seventy years most human ecology has skirted the fringes of geography, sociology and biology. This volume pioneers radical new directions. In particular, it explores the power of indigenous and traditional peoples' epistemologies both to critique and to complement insights from modernity and postmodernity. Aimed at an international readership, its contributors show that an inter-cultural and transdisciplinary approach is required. The demands of our era require a scholarship of ontological depth: an approach that can not just debate issues, but also address questions of practice and meaning. Organized into three sections - Head, Heart and Hand - this volume covers the following key research areas: Theories of Human Ecology Indigenous and Wisdom Traditions Eco-spiritual Epistemologies and Ontology Research practice in Human Ecology The researcher-researched relationship Research priorities for a holistic world With the study of human ecology becoming increasingly imperative, this comprehensive volume will be a valuable addition for classroom use.
"In this volume, scholars of Hinduism, Hindu practitioners, and environmental activists discuss the past history and future prospects for the development of environmentally responsive forms of Hinduism. Topics include the Vedic viewpoint on nature, the potential contribution of Gandhian thought, forest ecology in India, the degradation and damming of river systems, and Hindu grassroots approaches to environmental restoration."--BOOK JACKET.
This volume brings together the contribution of certain internationally known scholars to human ecology. Each of these scholars has made a significant and lasting contribution to the understanding of the relationship between human beings and environment, and their work have implications for theoretical as well as applied interests. Looking at the range of the contributions in this volume, we may submit that the field of human ecology is truly multi-disciplinary, and that is the way in which human ecology has to be approached. The volume has twenty two papers that are classified into the following seven units. I. Perspectives on Human Ecology, II. Ecology and Health, IV. Ecology and Human Growth, IV. Ecology and Resources, V. Ecology and Biological Dimensions, VI. Ecology, Archaeological Finds and History, VII. Ecology, Disaster and Global change.
Dr. Vannucci, Exploring The Ecological Validity Of The Vedas, Interprets The Vedic Verses To Decipher The Ancient Code With A Bio-Ecological Key. She Makes A Comparative Study Of Vedic Ecology And Its Contemporary World-View.
Nature Across Cultures: Views of Nature and the Environment in Non-Western Cultures consists of about 25 essays dealing with the environmental knowledge and beliefs of cultures outside of the United States and Europe. In addition to articles surveying Islamic, Chinese, Native American, Aboriginal Australian, Indian, Thai, and Andean views of nature and the environment, among others, the book includes essays on Environmentalism and Images of the Other, Traditional Ecological Knowledge, Worldviews and Ecology, Rethinking the Western/non-Western Divide, and Landscape, Nature, and Culture. The essays address the connections between nature and culture and relate the environmental practices to the cultures which produced them. Each essay contains an extensive bibliography. Because the geographic range is global, the book fills a gap in both environmental history and in cultural studies. It should find a place on the bookshelves of advanced undergraduate students, graduate students, and scholars, as well as in libraries serving those groups.
Forests being the lungs of planet Earth are the most important ecosystems. They act as carbon sinks and sustain a huge amount of carbon in them. They play an extremely important role for the survival of the living beings on this earth. From human beings to the flora and fauna of the earth’s ecosystem depend on the forests in some way or the other. Forests are the repositories of enormous biodiversity on this planet. They are an adobe to millions of species of animals including human beings, plants and microorganisms. They also give massive ecosystem services to mankind and to all the living beings thriving on this earth. They regulate climate, water cycles and carbon sequestering on this planet. They even provide a livelihood to human beings all over the world. They check global warming on this earth. The parameter of sustainable development is that forest and biodiversity is conserved for the coming generations also. Forests are the most important repositories of terrestrial biological diversity. The diversity of life amongst the living beings and their distinct habitats, the interactions between the various components of the biodiversity makes this planet a habitable place for various life forms. Forest conservation is extremely important for intergenerational equity and the principle of sustainable development paves the way. The forests especially in the domains of forestry and agriculture provide 40% of the world’s economy. This is due to the biological diversity in the forest ecosystems. 70% of the world’s poor populace who live in rural areas is directly dependent on biodiversity for their livelihood. A rough estimate of 60 million indigenous folks are somehow reliant on forests for their daily needs. The Supreme Court of India in Rural Litigation and Entitlement Kendra v. State of Uttar Pradesh elucidated the importance of ecosystem services as provided by the forests.
In A Global History of Literature and the Environment, an international group of scholars illustrate the immense riches of environmental writing from the earliest literary periods down to the present. It addresses ancient writings about human/animal/plant relations from India, classical Greece, Chinese and Japanese literature, the Maya Popol Vuh, Islamic texts, medieval European works, eighteenth-century and Romantic ecologies, colonial/postcolonial environmental interrelations, responses to industrialization, and the emerging literatures of the world in the present Anthropocene moment. Essays range from Trinidad to New Zealand, Estonia to Brazil. Discussion of these texts indicates a variety of ways environmental criticism can fruitfully engage literary works and cultures from every continent and every historical period. This is a uniquely varied and rich international history of environmental writing from ancient Mesopotamian and Asian works to the present. It provides a compelling account of a topic that is crucial to twenty-first-century global literary studies.
The book attempts to trace ecological insights embedded in two major folk epics of Rajasthan – Epic of Pabuji and Epic of Devnarayan. The first chapter explores man’s relation with nature in past and attempts to locate the genesis of our attitudes towards nature in ancient myths as well as its portrayal in literature. It tries to define ecology and summarises the ideas about ecological literary criticism given by various critics. It highlights the tradition and types of oral epics in Rajasthan. The second chapter named “Cultural Ecology” focuses on the mutuality and interdependence of nature and culture. It reflects upon what effects human culture has on nature and vice versa in context of the epics of Pabuji and Devnarayan. The chapter focuses on literary ecology which explores the ecological dimensions of literary texts and also puts forth the artistic capability of the text as an agency of ecological awareness. The third chapter named “History, Aesthetics and Phad” explores how painters make phad and to what purpose these phads are made, what purposes of bhopas and commercial consumers it fulfils and in what ways bhopas inspire the process. It also discusses the history of visual narratives and locates the place of phad in it. It delves deep into the history of phad tradition of painting as well as its aesthetics. The discussion of aesthetics of phad foregrounds how phad helps bhopa in devising as well as improvising the narrative. The fourth chapter named “Performance and Ecology” focuses on how performances of folk epics of Pabuji and Devnarayan further an ecological vision in which natural surroundings play a contributory role in formation of meanings. An interconnection between the ecology of the region and the performance of phad has been evaluated which contributes in comprehending the full ecological implications of phad. An analysis of both the epics from an ecological literary perspective substantiates the excellence and contribution of the epics in enriching the literary genre with different aspects of ecological connections between man and other natural elements on earth. The book establishes that the literary ecology of phad is as diverse as an ecosystem. The ecology of phad thrives on cultural diversity, including people from all fields, such as phad painters, phad performers, and the audience/followers of the deities. This correlation is based not only on their economic relations or transactions, but they also depend upon each other for their exclusive identity.