Kedicik Badem-Nankör Olmamak - Asiye Aslı Aslaner itibaren Timaş Çocuk içinde LIT biçim

Anna Hartweger annahartweger — It's a little sad when a book fails to do what is obviously stated as its goal in its very own title. I saw this book in the stacks at the Reg while looking for something else and thought, "Wow! Perfect!" because it dealt with the major themes I've been focused on of late, and having something to tie it all together would be really great. But the "integrating" doesn't really happen here. Rosemary Radford Ruether does link together ecofeminism and the world religions, and discusses how the major world religions may or may not be currently amenable either to feminism or to sustainability and environmentalism. Likewise, she details how globalization fails to satisfy any ecofeminist principles, as the multinational corporations pushing the current model of globalization are regularly behind the removal of rights of women and all citizens as well as major environmental damage. But these links have been made in numerous books before. For a better look at the relationship between all the world religions and the environment, Richard Foltz's Worldviews, Religion, and the Environment is a much more thorough representation of the reflection currently be done in this area, as are Grim and Tucker's Worldviews and Ecology and J. Baird Callicott's Earth's Insights: A Multicultural Survey of Ecological Ethics (both are shorter and perhaps a bit more readable than the Foltz). As for the relationship between globalization and ecofeminism, the majority of what Ruether says is pulled from the work of Vandana Shiva. True, on both topics Ruether is able to condense information incredibly well to provide a good, if not well-argued, overview. But the link that I was really hoping to see here is that of the relationship between the world religions, especially as they are gaining a stronger environmental consciousness, with the process of globalization. The basic jump is there and can be made by the reader: if one's religious beliefs lead you to care for the environment or for human rights, you should be concerned about the activity of corporations. However, no historical link between the religions as institutions with other corporations is made, nor is there any offering of how the church, the first truly global institution, might integrate philosophically or theologically an anti-globalization stance. In her conclusion, she does provide examples of religious orders that have developed along the lines of other anti-globalization movements, in terms of returning to local, organic food production. She also points out the the theological problems with the support of U.S. militaristic imperialism by many U.S. Christians. (Basically, belief in the U.S. as a chosen nation by God, that evil is socially located in others, and that the U.S. should remove this evil by force, contradicts the Christian beliefs that all people are fallen from grace, and that God yet loves all people and works through all people, and that Christians are to work lovingly and peacefully, not through force.) Unfortunately, though, the larger picture of religion-corporate relations are not addressed. It is true that Ruether's book may work well for anyone wanting a quick intro to all these themes and the ways in which they are most basically connected. For readers looking for a clearly articulated defense of any of the positions Ruether takes, however, as well as for readers with background in these topics truly looking to integrate them, there are probably better books to turn to.