Natural Conservation Based on Religious, Universal and Traditional Knowledge
The attempt of
natural conservation has strength
opportunity to sustain the continuity of traditional knowledge in balancing
with universal knowledge should be based on spiritual/religious motive. The
comprehensive effort of natural preservation can not be separated from
economic, social, and politic issues. So, the religious
and traditional framework will be an important instrument to natural
conservation. Even the challenge also founded in the religious realm, but hopefully the awareness of theological
teaching on nature especially as a balancing
of cosmology will become an observed
consideration.
How to preserve
turtle, eagle, natural food bunch, climate, water, forest and other will be so
difficult in the trapping of the capitalistic system. Technology and science do not mean the only cause of distraction of
nature. Such as Scott told of “one of the obstacles to this engagement,
however, is the rapid rate of cultural change and modernization in Malaysia,
especially between 1980 and 2011, which has replaced many local customary
property regimes with statist and capitalist approaches to resource harvesting,
consumption, and wealth accumulation (Scott 1969)”
The aim of
scientific knowledge to ‘control’ nature in order to get ‘advantage’ especially
for big production in transferring it to capitalistic values that are the most caused by crisis in environmental
balance. In the same time, this is also ‘crisis spiritual’ as human life.
So, I agree as Michael
Northcott noted from Rappaport that “a postmodern hybrid between local and
universal knowledge, traditional ritual and conservation practice in which
conservation practices are the occasion for new partnerships between
traditional rituals and customary relationships and ecosystem science
(Rappaport 1999: 456-59/2012, p. 3)
As Chan Eng Heng’s
experience that has spiritual motive in her effort of turtle
conservation will make her have a strong
power of believe and practice. She revealed about “a sense of divine support
for her work, as well as to her ability to engage the traditional religious
beliefs of her supporters in the sacred status of turtles”. From her person
effort become actor-network of conservation scientists, religionists, local
communities. Need one can motivate and convince people for the important of
natural sustainability.
Matthew H.
Amster also includes traditional
knowledge as an instrument for “the
nature of dialogue” by resacralization of aspects of nature in a Christian
idiom (2008, p. 76). He explained how “traditional beliefs and environmental
engagements in the post-Christian conversion era.” Mainly how religious beliefs
and practices have positioned, and continue to reposition, the Kelabit
vis-Ã -vis the natural world.
The question is how if there are any contradicted
elements of local and universal knowledge, even so in ritual practices for
maintaining ritual conservations?
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