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EcorocrcAl., IusrcHTs nv TnTBAL AnroIcNATrArv SplRrruArrry

Prem XalXo, S.f.

(Prem Xalxo is Lecturer in Moral Theotogy ntthe Gregorian uniaersity in Rome)

During any discourse on ecologícal ethics, one of the questionswhich surfaces invariably is; What could be the root cause of thecurrent ecologicalcrisis? The answers can differ accordingto one,sperception of the term ecology and the ecological crisis. For myansweL I normally tend to go back to the Greek root,,oikos,, ofecology, which means '{house" or "living relation,,. Going backto the root helps me to articurate my understanding of both theecological awareness and the ecological crisis. The Greek root"oikos" of ecology indicates that ecological awareness is nothing butfeeling at home in creation and keeping alive a three-dimensionalharmonious human relationship with fellow human beings, withthe entire creation, and above ail, with God the creator. A rightrelationship is achieved through respect for every form of life andcare for the entire creation and its order and harmony ordained byGod in creation. From such a perspective, the current ecological

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icrisis ís the rupture of this three-dimensional relationship. Th.ljpresent paper is an effort to underline some ímportant ecoiogicaì.irinsights in lgnatian as well as Tribal spirituality. Being a Jesuit;il l,firm tribal roots, I find some striking points of converge;;; ;; 'similarities in these two streams of spirituatity in their apoà..r,

,to Godt creation, namely "finding God in all things,, of st. j;;;;;; ,iof Loyola and the tribal concept of God,s conùnuíne pàse;;in crea'il'on, which generates an attitude of care f"iii-rú'ri-,'equitable and just use of naturar resources for the weilbein;;; iall the humans. such an approach can propose concrete ways

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means to restore the ruptured relationshíp of human u.ins, *;il ,ì'lGod and God's creation. ,:

Fromafaithper5pective,spiritualandecologicalinsíghtshave some fundamental elements ín common - a quest for a ;deeper union with God, a relationship of mutual respect *tah 'fellow human beings, finding God in creation and caring for

,,tlcreation by feeling at home in ít. Basically, spirituality is a wly; Ìlivíng in accordance with the will of God, which is entaíled;;î;; 'creation. lf lgnatian spirítuality is incarnational in its approach

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,,experiencesthedivinepresenceinotherpersons,inthew"'iu,

and in all of creation "L, tribal spirituality is grounded and rooted ,,in finding God and his wiil in and through crearion. ftre poiiil;; :

convergence provide a basis to search for the ecological insights :inthesetwostreamsofspirituatity.Fortheecologicalinsis;;;;

tribal spirituality, four maior areas are taken ínto consideration: the ,.itribal understanding of the divine, retigious beriefs,no prr.i.àr] !

the concept of communion wíth one another and interr.t.tgdffi j

withotherformsoflifeinnature,andthesenseoftrib'l'o,.litv.The Spiritual Exercises of St. lgnatius of Loyola, some of his writings,,,,the Constítutions of the Society of Jesu's and the documenrrfi :;:;

1 HEowre Lewrs, Att for the Greater Grory of God,Anand: Gujarat sahityaPrakash, 2006, p.ZS.

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Ecologicol Insights in Tribal ond lgnatian Sp irituality 5L

General Congregations are used as the basic resources to underlinethe ecological insights in lgnatian spirituality.

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ln general, despite some notable differences ín the socialsystems, cultural traditions, religious beliefs and practices,rituals arnong different tribal groups inhabiting different partsof the world and their closeness and affinity to nature remainastoundingly similar and profound to a large extent. The affinitywith nature is the basis on whích their belief srTstems, worldviewsand ways of life are founded. The arguments and reflections of thepresent paper are based on socio-cultural and religious beliefs,practices and traditions of five major tribes inhabiting primarilythe chotanagpur plateau and the tea estates of north-easternlndia. These five tribes are oraon, Munda, Kharla, Ho and santhal.one of the notable common features of their belief system andworldview is their concept of an omnipresent and omniscientGod, who overwhelmingly permeates each and every aspect oftheir life. lt is difficult to separate their life of faith from their dailypractical life. ln fact, there is no dichotomy between what theybelieve and the way they live. And hence, the tribal spirituality,their worldview and day-to-day activities have been treated asone unit in search of ecological insights.

An Ecological God

The first fundamental ecological insight in tribal spiritualityis found in their concept of a God who has created the earth,human beings, every anímate being and inanimate object on theface of the earth. According to the myths, he created the earthwith the help of some of his creatures by asking them to bringthe seeds of the earth from the subterranean'world2. seeking thehelp of his creatures in creating the earth has a deep ecological

2 PREwT XRtxo, Current Ecological Crísis and its Moral Dimensions: A Tribal

Perspectíve, Ranchi: Xavier Publications, 2008, pp. 23-26.

52 . rGNIS 20L013

significance. He could have created everything on his own, but by

seeking collaboration from his cr,eatures, he endowed them withthe responsibility of taking care of the entire creation. He remainsactive in the procèss of creation and its gradual maturation.Fle creates them,,próvides them with food for sustenance and

continuity and gùfdes them to lead a happy and prosperous lifethrough communion with one another and interconnectednesswith other forms of life in nature. He continues to create andrecreate everything for the wellbeing of his creatures, and thecoltaboration of his creaturès is essential for the wellbeing andcontinuity of the entire creation.

God the creator encompasses the entire life span of humanbeingsfromwombtotomb.HeiseVerpresentinhiscreationandat the same time he is away and distinct from the realm of his

entirecreation.Themythsshedlightonhisinvotvementinthelifeofhiscreatures.Heis.transcendent,andyetremainsimmanentinhiscreation.HeremainsclosetohispeopleandiseVerwillingto get involved in their life, especially in difficult and adversemoments. He takes care of each and every creature and sustainsthem according to their needs. The creator and sustainer God

enjoins human beings to use everything on the face of the earthfor their wellbeing and for the continuity of his creation, and nottoabuseanythingoutofgreedandpride.Thecommandtotakecare of creation and respect its order and harmony is speeific and

l

clear.Themythofthedestructionoftheearthforthepollutionofland and air underlines God's command. Such understanding ofthe divine points toward an ecological God - a God who continues ,

to create and takes care of everything, and ordains his creatures i

to respect and care for each other and the entire creation. The ',

events of their day-to-day life and the happenings in nature helpthem to recognize and fulfill the will of that ecological God. Theirexperiences have taught them that living a harmonious life withone another in the community, caring for the other forms of life

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and respecting the order in the creation are the.expressions ofGod's will. They have also learnt from experience that when they -live according to the will of God, respect creation and use it ina just and equitable manneI their life is marked by happiness,peace and prosperity. Their experiences can be compared to theexperiences of the twelve tribes of lsrael, who firmly believed thatnature remains fruitful with its gifts, which God in his providenceconfers freely, when "humans respect the covenant between God,people and land, and practice the good life as God ordains in thelaw and the covenant"3. The concept of an ecological God revealsthat the basic aim of their life is very much religious: to live in closeharmony with the entire creation, respecting its order and usingGod's each gift diligently.

A Good Life on This Earth

The second ecological insight is found in their religious beliefsand rituals, which are intimately connected to their understandingof an ecological God. Their religious beliefs and practices are theexpressions of their aspirations of being faithful to God,s will.Their faithfulness to God's will" is manifested in and through agood and prosperous life, free from sickness, sufferiflgs, naturalcalamities and disasters. Their rites are geared towardi thankingGod for everything, seeking God's blessings for tribe, clan, healthyprogeny and abundance of cattle and crop, and placating variousspirits so that their life is prosperous without any sickness, calamityor natural disaster. Tribal religious belief and rituals generate adeep sense of sacredness in creation because of the presenceof God. A sense of respect for creation and its harmonious orderproceeds from their all-embracing spirituality, which helps themto discover God's presence in everything. Theír acts of worship are

3 M.S. Nonrsco"n, The Environment and Christían Ethics,Cambridge: Cam-bridge University, Lgg6, p.270.

predominantly community oriented, and the primary intention of

54

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every act of worship is always the wellbeing of the community, clan

and tribe. Prosperity is always measured through a harmonious

relationship with one another in the community, the absence

of natural calamities and abundance of heatthy cattle, crop and

progeny. The belief in life after death is another important indicator

to treat everything on the face of the earth with respect because,

although everything is created by God, the ancestors have given

continuity to the tribe with healthy progeny, they have toiled

hard to prepare cultivable lands and to multiply livestock for thepresent generation. So everything is inherited from the ancestors

and the present generation must remain grateful to them. Such

gratefulness has to be accompanied by the responsibility and

conscious efforts of the present generation for the wellbeing and

continuity of the future members of the tribe.

Creation as a Place of WorshiP

From the different aspects of the tribal belief system, another

ecological significance can also be seen in their treatment of the

entire creation as a place of worship. lt has to be noted that thereare no conspicuous mark or any concrete structure to represent

their place of worship and sacrifice. Nature itself is the place ofworship and the general theme of worship is always gratitude toGod and to the ancestors, a proper relationship with one another,

and the propitiation of the malevolent spirits. They always go back

to nature to seek omens or signs for every auspicious occasion

because they indicate the will of God. Thus, the entire creation

becomes not only the abode of the divine and the spirits, butalso the place of revelation of God's will for th.em.Apart from thereligious beliefs and rituals, tribal religiosity is expressed in and

through various feasts and festivals. They are not just occasions

to come together and celebrate, but an expression of theirdeep-rooted desire of creating and sustaining multi-dimensionalrelationships, which in turn is the ultimate end of their spiritual

ì'" i Ecological Insighfs rn Tribal and lgnatian Sp irituality 55-

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quest. These feasts and festivals are celebrated accor:ding to theagricultural cycle: for example , Sarhulis celebrated when the Sdltrees (Shorea robustal are in bloslom and Karam ís celebrated afterthe paddy transplantatio n. Sohrai, a feast dedicated especially tothe household animals, is celebrated to show respect and gratitudeto them for their contributions to human wellbeing. All these speakvolumes of their closeness and affinity to nature.

Right Relationships

The third ecological insight is seen ín their sense of rightrelationships with one another in the'family, village, clan and tribe,and in their effort to maintain an interconnected relationship withother forms of life in nature. A vibrant community spírit founded onstrong family ties and an atmosphere of collaboration and mutualsupport ín the village is the lifeblood of communion with oneanother. The social systems are the important teachers to teachthe members of a tribe the value of an interconnected life withinthe village community and with the entire creation. The prosperityof progeny and the continuity of ctan and tríbe are guaranteed bystrong family ties, whereas an atmosphere of collaboration andmutual support guarantees peace, prosperity and a deep sense ofcommunion even in times of adversity. That is why interpersonalrelationship in the family, village community and within the clanis encouraged and forced upon. The socio-cultural and religiousrules and practices are so intimately intertwined that it is difficultto separate them or treat them separately. Any infringementin such socio-cultural and religious rules is considered to be anoffence against the clan and tribe. The dreaded consequenceof any serious activity against the spírit of communion or rulesset by the community is the ostracism from the community. Anyprospect of being excommunicated from the community penalizesa community member not only socially, but also culturally andre ligio usly.

56 IGNIS zarol3

Collective Responsibility

A common responsibility towards the care and protection of -creation is ensured by their sense of common ownership of land,

forest and other natural resources. The entire creation is considered

as a blessing from God for the growth, wellbeing and developmentof human beings not only of the present generation, but also ofthe future generations. The veneration of the ancestors teaches an

important lesson to execute a common responsibility in preserving

creation and its order. They are remembered with gratitudeduring every rite of passage because the present generation isthe fruit of their labour. lt is the duty of the present generation toguarantee the wellbeing and continuity of the future generation.

To make sure that their collective responsibility towards the futuregeneration bears desirable fruits, the community members are

encouraged to inculcate the sense of sharing, communion and

community spirit. ln the context of the prevailing ecological crisis,

the common responsibility to preserve creation can be articulatedin the sustainable use of its primary fruits easily identifiable by

five J's in Hindi namely, Jan-Jal-Jomeen-Jungle-Janwar (people-

wate r-t a n d-forest-a n i m a ls). The col I ective respo nsi bi I ity towa rds

the preservation and protection of creation is also expressed in

their desire for the highest good on earth, that is, abundance ofhealthy progeny, cattle and crop. Such good is'achieved'only by

maintaining the harmonious relationship with one another and

caring for the harmony and order in creation.

A Moral Sense

The fourth important field of tribal ecological insights is thesense of morality among the tribal population, which is nothingbut their way of life and living in a community. Their desireto maintain a good relationship with God, fellow communitymembers - both living and dead - and with the entire creation

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Ecological Inlights in Tribal and lgnatian Spiritualrty 57

plays a pivotal role in defining what has to be done and what hasto be avoided. ln general, they do not have any written moralnbrms because traditionally they have been passed on orallyfrom one generation to the other. The traditional moral preceptsserve as the guiding pr:inciples for what has to be done andwhat has to be avoided, but God remains the ultimate point ofreference for the moral behavior of an individual. Although thetribal moral precepts are community oriented for the good andwellbeíng of human beings, their interconnected relationshipwith creation is always taken into consideration. The fundamentalgood behind every m-óral act is harmonious relationship withone another and with the entire creation. Such harmoniousrelationship has a three-dimensional significdnc€; First, their day-to-day activities are oriented towards a relationship which showsan attitude of dependency on God as well as that of gratefulnessfor every blessing received from him. often, even the naturalcalamities and disasters are viewed as the punishment from Godbecause of the failure of the community in maintaining a goodrelationship with him. Second, their community life is based ona retationship of mutuality, help and understanding *i,r., ,i"community members on different levels within the family, inthe village community and- wíthin the tribe. Such a relationshipis extended to the community of the ancestors, that is, all thosemembers of the tribe who have died. They are still consideredmembers of the tribe, who remain benevolent to them. Finally,maintainíng a harmonious relationship with creation is seen asa duty of every member of the tribe. Some of the basic practicalmoral norms, such as, non-greed, non-pride, sense of equality,atbitude of sharing and respect for all forms of life permeate everysphere of tribal life and contain deep ecological sígnificance. Theyare basically oriented towards right relationship and communionwith one another and with the entire creation.

5B

Finding God in All Things

rGNIS zarcls

As far as lgnatian spirituality is concerned, the famous phrase

of the Spirituol Exercises of St. lgnatius of Loyola in Contemplatioad omorem "Finding God in all things" could be the steppingstone in discovering some significant ecological insights. ln his

book All for the Greater Glory of God, Hedwig Lewis underlines,"Finding God in all things is the heart and the summit of lgnatian

spirituality"4. All things on the face of the earth have come intoexistence because it was the will of God to create and give themcontinuity. He continuesto create and sustain everything according

to his divine will. "Finding God in all things" is an invitation tocontemplate on the creative activity of God in creation, to see

God's presence therein and to praise God in and through all

things. ln the Principle and Foundation of the Spiritual Exercises,

St. lgnatius writes, "The human person is created to praise,

reverence and serve God Our Lord, and by so doing to save his

or her soul. The other things on the face of the earth are created

for human beings in order to help them pursue the end for whichthey are created" (5E,23). The end for which the human beings

are created is "to praise, reverence and serve" God and therebyattain eternal salvation. All things in creation are means to achieve

that end and for that purpose, the human beings are supposedto use them diligently and with proper discernment. Peter-Hans

Kolvenbach, the former Superior General of the Society of Jesus,

writes, "Probably, St. lgnatius was the first person in the historyof Christian spirituality to perceive the Trinity as God at work - as

the God who continues to work, always filling up the universe and

actively awakening the divine life in all things.for the salvation ofhumanity"s. lndeed, "finding God in all things" is an invitation to

a HEowtG Lewrs, op. cit.,9A.s PetER-Hnrus KoLveNen cn, The Road from Lo Storta, St. Louis: The lnstituteof Jesuit Sources, 2000, pp.23-24

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reflect on God's creation and everything on it to be abre to findout how they ailow human beings to rive rno prlr*"r. in rife(cf. sE,60). such a reflection rras trre potentiatity to herp themto encounter the divine and experience God,s presence in theirday-to-day life and activities.

"Finding God in all things,, does not mean in any way to stressthe sense of sacredness in creation because of God,s presence.They are the means to reach God. lf they are the means to reachthe creator of everything, then human beings must use them ina proper manner. A proper use of ,'a1 things,, signifies that thehuman beings should have the responsibílity to care for all thosethings which can herp them to reach their creator. This impriesa duty to maintain the integrity and wholeness of creation. St.lgnatius writes in the Constitutions: "ln all things let them seekGod, casting off as much as possibre ail rove of creatures, that theymay place the whole affection on the Creator of them, loving Himin all creatures and ail creatures in Him,, (The constítutions of thesociety of Jesus,288). A serious effort to find God in ail things leadshuman beings to get attuned to creation, so that they courd seeand realize hís presence in everything and grorify him therein. rfhuman beings can experience the roving presence of God in ailthings, they can arso experience how God,s ,piri, *r;;i'il;order and harmony in crearion. A profound ;il;r;;;. or ooJin att things courd provoke them ro assu,,"," ;f. ;;;;;"ríbirityto maintain the order and harmony ín creation. rn other words,finding God in all things signifies "not only an external conformityto the will of God but an interior surrender to the heart of DivineProvidence"6. An interior surrender is possibre onry when one ísat peace with himserf or herserf. such peace comes when one is

: Joser srrERr, "rngatian prayer: seeking God in Ail Thing s,,, inwulD ed., lgnatíus of Loyota: His personarily ond spirituar Heritage,The lnstitute of Jesuit Sources,L 977, p. tS6.

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attuned to himself or hersell to the human community and to the

to God contains a beautifulway invites human beings to

entire surrounding, which is going back to "oikos" or maintaining a

a "livlng relationship" with all.

The prayer of self-offeringecological significance, which in A

maintain the integrity of creation:

Take, Lord and receive all my liberty,

My memory, my understanding, and my entire will'All I have and call mY own.

Whatever I have or hold, you have given to me.

I restore it all tó you and surrender it wholly

To be governed under Your will.Give me only Your love and grace

And I am rich enough and ask for nothing more (5E,234\.

The prayer expresses the gratitude for altthe benefits received

from God and the desire to surrender them allto God. lf human

beings accept that whatever they have or hold are given by God

and if theywish to restore them backto God wholly, they have to

maintain the integrity and wholeness of the benefits received.

Ecocentric and AnthroPocentric

After having underlined some significant ecological insights in

these two streams of spirituality - tribal and lgnatian, it would be

appropriate to indicate certain similarities and differences in their

approach to creation. The first point of convergence is the active

presence of God in creation. The God of the tribals is present in

alt reality and all reality in him, and yet he is transcendent to the

wortd realities. However, his presence in the day-to-day life and

activities of his people is felt more strongly than his transcendenceT.

Along similar lines, the God of lgnatius is "a God who likes to get

7 Pnru Xatxo, op. cit., P .2I3.

Ecologicol Insighfs rn Tribal and lgnatian Spirituality 61

involved with the'world, a God who labors and toils for the goodof the universe"8.' He is transcendent, but remains close to hiscreation and takes the form of a human being to save the entirehumanity (Phil 2:5-11). The second point of convergence can beseen in the concept of the sacramentality of creatione. For thetribal community, God's presence is experienced and his blessingsare received in and through creation. They recognize the will of

, God in and through the events of creation. So the entire creationbecomes a means to reach God. The lgnatian quest "to seek andfind God in all things" can help discover "the active presence of

; God within creation' (SE,23S-Z3G) and his,grace in and throughi creation. Although, salvation is experienced and expressed in andi through the celebrations of the liturgy and the seven sacraments

i (.r. cate:chism of ihe catholic churclt,774),analogically, the entire, creation can become a sacrament to experience God's grace by1 leading human beings to find him and glorify him in all things. One

, of the notable differences between the two streams of spirituality

, cdn be seen in fixíng the place of human beings in creation.Although, the human beings are the very purpose of creationaccording to the tribal mythsio, they are enjoined to maintainthe interrelatedness with the entire creation. Their approachand relation to creation seem to be more eco-centric. ln lgnatianspirituality, the approach seems to be more anthropocentric.Human beings are at the centre of creation and all the things aregifts of God, created for them, to be the means by which they cancome to know him better, love him more surely, and serve himmore faithfully (sE, 23).

8 Hrowte Lewls, op. cit., p:90.s Krvtru W. lnwlru, "The Sacramentality of Creation and the Role of Creationin Liturgy and sacraments", in K.w. lRwrrv - E.D. prllre Rlruo, ed., preservingthe creatíon: Environmental Theology and Ethics, washington, D.c.: George-town University Press, 1994, pp. 71-90.10 Pnev XALXo, op. Cit., p. 35.

62 IGNIS 2orol3-

" Amidst the points of convergence and differences, the

ecological insights found in lgnatian and tribal spiritualities can

guide the way in adapting an attitude of care and respect for

creation. Today when humanity is facing a serious ecological

crisis, it is indispensable that human beings learn to feel at home

in creation and create living relations with God, with one another

and with the entire creation by "finding God in allthings". As God's

creatures, even though created in God's "image and likeness"

(Gen t:26;1Cor L1::71, human beings can never do anything to

add to God's glory. By recognizing and living the will of God in all

things, they can radiate the glory of God as St. lrenaeus puts it:

"Th; glory of God is the person fully alive" (cî. Catechism of the

Catholic Church,293). lndeed, the vision of "God in all creation

and all creation in him is precisely what is needèd today in order

to resanctify all of nature"11. A callto do everything for the greater

glory of God.

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11 Sraru McDoNAG vt, Possion for the Earth: The Christian Vocation

mote lustíce, Peace and the tntegrity of Creatíon, Geoffrey Chapman,

1994,133-134.

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