Ecology and Religious Education
Adrian Trapp – Spring 2008
Contents:
Introduction: ……………………….. page 2
Pupil Survey…………………………..page 2
Present Reflection, Teaching and Practice
in the Christian Tradition…………. .page 13
Materials for use in Assemblies etc…page 17
Resources etc…………………………page 31
Conclusion……………………………page 38
1
Introduction.
This report focuses on four issues:
• Pupils’ ecological concerns and awareness.
• Ecological teaching and activity in the Christian traditions in the UK.
• Assembly materials for schools.
• Resources.
The report is self-contained but it can be seen in conjunction with the 2000
report, ‘Ecology and World Religions’. This examined the ecological teaching
and emphases of Judaism, Christianity, Islam, Hinduism and Buddhism, and
argued that each tradition, in its own terms, fostered care for the environment as
‘the ‘right’ thing to do, not because the ‘train is about to hit the buffers’’. It
also argued that these religions focus on the causes and not just the symptoms of
the present ecological situation. In addition a pupil survey was undertaken,
pupils activities were explored and there was guidance on prayer gardens/nature
areas.
SURVEY
The pupil survey should be seen in conjunction with a similar survey undertaken
in 2000 and described in my report ‘Ecology and World Religions’.
That earlier survey found:
•
•
•
•
High levels of concern elicited by Year 5 and 6 pupils on ecological
matters.
No correlation between religious belief/practice and a ‘domination’
approach to the world. The evidence, although not statistically
significant, pointed the other way, suggesting that contact with a major
world religion was correlated with a more caring and ecologically-aware
stance.
No clear correlation between gender and environmental concern.
A variation in issues of concern according to geographical location: for
instance, pollution was a greater concern for pupils living in inner-city
areas.
The present survey will focus on fewer issues:
•
The general level of concern elicited from Year 5 and 6 pupils on
ecological matters.
2
•
•
Whether the level of concern varied from one issue to another.
The level of pupils’ understanding – both in terms of the range of issues
and their grasp of detail, argument and counterargument across this
range.
The survey was conducted within the weeks January 14-25, 2008. 78 pupils
were involved in three locations south of Bristol – a small village primary
school of 70, a junior school of 520 in a large town, and a middle school of
420 in a large village. The sample size is small compared to the survey of
2000, but quality of response was seen as important in answering these three
questions
Firstly, pupils were asked to indicate their views on the following statements:
• The Natural World is important to me.
• Humans cannot do whatever they want with the Natural World.
• The Natural World is being destroyed.
• I want to do something to help the Natural World.
Pupils were asked to state whether they “Strongly Agreed”, “Agreed”, were “Not
Sure”, “Disagreed”, or “Strongly Disagreed” with these statements. They were
told that there were no ‘right’ or ‘wrong’ answers, and that I wanted to know
what they really thought.
Then pupils were then asked to indicate their level of concern regarding the
following:
• Pollution.
• The effects of human activity on their health.
• The Greenhouse effect.
They were asked to state whether they had a ‘High Level of Concern’, a ‘Low
Level of Concern’, or ‘No Concern’ when considering these issues.
The term ‘The Natural World’ was explained to the pupils as relating to the sea,
the air, the atmosphere, the land, plants and trees, the weather, animals and
other creatures.
Once the questionnaire had been completed there was a discussion concerning
the ecological issues of which the pupils were aware. They wrote about which
issues were a concern to them, which were not a concern and what they felt
should happen in the future.
3
ECOLOGICAL VIEWS
The natural world is very important to me (2000)
70
60
50
40
30
20
10
0
Strongly
Agree
Agree
Not Sure
Disagree
Strongly
Disagree
The natural world is very important to me (2008)
70
60
50
40
30
20
10
0
Strongly
Agree
Agree
Not Sure
4
Disagree
Strongly
Disagree
Humans cannot do whatever they want with the
world (2000)
50
45
40
35
30
25
20
15
10
5
0
Strongly
Agree
Agree
Not Sure
Disagree
Strongly
Disagree
Humans cannot do whatever they want with the
world (2008)
50
45
40
35
30
25
20
15
10
5
0
Strongly
Agree
Agree
Not Sure
5
Disagree
Strongly
Disagree
The natural world is being destroyed (2000)
50
45
40
35
30
25
20
15
10
5
0
Strongly
Agree
Agree
Not Sure
Disagree
Strongly
Disagree
The natural world is being destroyed (2008)
50
45
40
35
30
25
20
15
10
5
0
Strongly
Agree
Agree
Not Sure
6
Disagree
Strongly
Disagree
I want to do something to help the natural world
(2000)
50
45
40
35
30
25
20
15
10
5
0
Strongly
Agree
Agree
Not Sure
Disagree
Strongly
Disagree
I want to do something to help the natural world
(2008)
50
45
40
35
30
25
20
15
10
5
0
Strongly
Agree
Agree
Not Sure
7
Disagree
Strongly
Disagree
Concern re: Pollution (2000)
90
80
70
60
50
40
30
20
10
0
High Level of Concern
Low Level of Concern
No Concern
Concern re: Pollution (2008)
90
80
70
60
50
40
30
20
10
0
High Level of Concern
Low Level of Concern
8
No Concern
Concern re: Effects of human activity on my own
health (2000)
90
80
70
60
50
40
30
20
10
0
High Level of Concern
Low Level of Concern
No Concern
Concern re: Effects of human activity on my own
health (2008)
90
80
70
60
50
40
30
20
10
0
High Level of Concern
Low Level of Concern
9
No Concern
Concern re: the Greenhouse Effect (2000)
60
50
40
30
20
10
0
High Level of Concern
Low Level of Concern
No Concern
Concern re: the Greenhouse Effect (2008)
60
50
40
30
20
10
0
High Level of Concern
Low Level of Concern
No Concern
In 2000 the whole area of Ecology did not seem, in my view, to be a consistent
theme for pupils, whether at school or elsewhere (the media for instance). Since
then it has become more integrated into the classroom – all the classes I visited
mentioned without prompting ecological topics that they had covered – and
vastly more dominant in the media, and yet pupils’ general levels of concern,
with some exceptions, did not seem any higher, although it has to be said that
they were already high by any standard in 2000.
With some questions there did seem to be a shift, even taking into account the
small sample size: there was an increase from 70% to 84% of those who were
clear that ‘the natural world is being destroyed’, while on the other hand
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concern of a ‘high’ level concerning pollution had dropped from 81% to 48%
(though 100% still expressed some concern on this issue), and there was a 20%
drop in respondents who registered a high level of concern for the effects of
human activity on their own health.
Respondents on the issue of the Greenhouse Effect were asked to put ‘no
concern’ if they felt they didn’t understand what the term meant, and so the
changes there could be the result of greater pupil awareness and understanding.
In 2000 63% registered a high level of concern regarding the subject of hunting.
As a result of legislation since that time that particular question was not asked in
2008 and not a single pupil mentioned the subject in any discussion. Similarly, in
2000 many pupils mentioned the hole in the ozone layer – only two did in 2008.
Other areas frequently raised in 2000, but not in 2008, were lead in car emissions
and acid rain.
In discussions ‘straw polls’ were taken on ecological issues that the pupils
themselves raised (3 choices were possible: ‘high concern’, ‘low concern’ and ‘no
concern’). Some of the results were as follows:
• The need to use ‘green’ power: 84% high concern; 11% low concern
(concern =95%)
• The need to recycle: 86% high concern; 14% low concern (concern
=100%).
• The threat to animal/plant species: 100% high concern.
• The problem of deforestation: 91% high concern; 5% low concern
(concern =96%).
• Concern re: litter: 77% high concern; 14% low concern (concern=91%).
• Pollution as a result of aviation: 29% high concern; 71% low concern
(concern =100%) though this was only raised in one class that had
recently studied a local airport.
• The threat to fish stocks: 38% high concern; 52% low concern
(concern=90%). Again, only raised in one class.
Many pupils also commented on the dangers of smoking and the problems
caused by oil leaks on the sea.
From my visits to these and other schools there was a marked shift in staff
perceptions of the subject of Ecology: they were keen in 2008 to share the topics
that had been covered and generally they implied by their comments that
environmental awareness was for them an important aspect of any child’s
education.
Pupils’ awareness of ecological issues and their understanding of relevant terms
(such as ‘greenhouse gases’, ‘carbon footprint’, ‘light pollution’, ‘wind power’,
‘solar power’, ‘deforestation’, ‘biomas’) was significantly more advanced in 2008
than in 2000.
On the other hand, there seemed to be less enthusiasm and excitement in
discussing the subject, both when discussing the questions on the survey and
during class and group work. I’m not suggesting that the response was not
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positive, but in 2000 pupils were very, very animated on the subject, and I felt
that they had a strong sense of ownership of the points that they were making.
What has happened between 2000 and 2008? There is a massive focus on the
environment in the media, not least in the news, and for schools the ‘subject’
may not appear on the timetable, but it permeates the curriculum (featuring in
Geography, Science, Topic work, R.E (hopefully!), Assemblies and school
initiatives (Walking to School, Eco-Schools, Healthy Schools etc etc)). Pupils
have recycling bins at school and at home, and they are increasingly aware of
energy-saving devices such as low-energy bulbs.
Perhaps there is ‘overload’ for the pupils in terms of media coverage. One year
6 pupil was quite clear that ‘I don’t worry about the greenhouse effect because I
don’t want to end up worrying all the time’. Perhaps, too, the issue is seen as
being another subject for the pupil to learn about in school.
I would comment that whilst some of the pupil comments could be described as
‘Luddite’ in 2000 (‘We should start writing on slates’; We should go back to
horse and cart, and have a couple of horses so they don’t get too tired’), this was
not the case eight years later. Pupils saw present problems as the result of
greed, selfishness, a lack of the right priorities and a lack of thought and
expenditure, but they were never expressed as a necessary result of a ‘modern’
lifestyle. Pupils implied that technology could solve problems, but they also felt
that there was often a lack of motivation to implement solutions.
The issue of world population growth was not raised, though the increased levels
of greenhouse gases from developing countries was mentioned, with some
awareness of the fairness of all people wanting a higher standard of living.
Many pupil comments suggested an understanding that two or more problems
could cancel themselves out: ‘I feel very strongly about the amount of cars on the
road at any one time, because lots of people are lazy and choose to use cars even
when they’re only going round the corner. If they did choose to walk or ride a
bike they are getting exercise and helping the environment’.
Some pupils saw clear roots causes behind the present perceived situation: ‘If
people weren’t so greedy the world wouldn’t be so bad’.
One pupil wrote that ‘I don’t think that global warming is important because I
think that it is natural and the world is just waking up from the last ice age. And
that it will get hotter before it gets colder’, while another commented that,
‘Recycling doesn’t really matter because no-one does recycle anyway’. Finally,
one year 6 pupil reflected that, ‘When it snowed on Friday I was thinking it
could be the last time it ever snowed’.
Generally, I felt that some of the ‘sparkle’ that the pupils exhibited in 2000 had
been lost. The message in the media is doom-laden (perhaps justifiably), but
how are pupils to respond? Can they, or we, focus for long or at any depth on a
negative message if we do not seem to possess achievable targets that will make a
real difference? I also sensed less ownership of the area than in 2000: then
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some, perhaps a minority, held strong views, now the majority comprehend the
concepts set out in the schemes of work developed in our schools. It may be that
at the start of the Twenty-First Century we are quite good at seeing the
problems, but lagging behind with solutions, and that this is reflected in the
outlook of our young people.
Present Reflection, Teaching and Practice in the Christian
Tradition
Much has taken place over the last 10 years: in 2000 the Churches seemed to be
recovering from an era of some guilt and confusion. There was a huge desire for
the Christian tradition to be seen to be relevant in the modern world, an
appreciation of the ecological debate, an awareness that Christianity should have
an authentic voice in this context, but also a need to defend the accusation that
the ecological problems of the present were the result of a Christian-dominated
Western Europe and Northern America that had given the green light to a
domination approach to the environment. Now a message of clarity and
confidence is beginning to emerge. The details given below are generally of a
‘top-down’ nature – the results of conferences and committees, but all these links
will contact you to local initiatives. This area is one of exponential growth.
Christian Ecology Link (CEL):
CEL is a multi-denominational UK Christian organisation for people concerned
about the Environment. Website, www.christian-ecology.org, has news of events
and initiatives, resources and information. CEL has its own newspaper, The
Green Christian’, and details about Operation Noah, the UK Churches Climate
Change Campaign (www.operationnoah.org) . Its LOAF campaign for food is
summarised as follows.
L
Locally produced
O Organically grown
A
Animal friendly
F
Fairly traded
On the site is ‘God is Green’, the 50-minute award-winning documentary by
Mark Dowd, the strategist for Operation Noah. Excellent diary of dates
concerning events around the country.
Creation Challenge (www.creationchallenge.org.uk) is a joint Methodist / URC
environmental network resourcing churches and individuals. The website
includes the excellent 3 minute video ‘God’s Creation: Our Challenge’
13
Eco-Congregation (www.ecocongregation.org) provides 12 well-structured
modules for churches including an environmental audit toolkit for churches;
materials for worship and discussion; ideas for children’s and youth groups;
advice on church land and buildings as well as advice on a green lifestyle of the
person in the pew.
Ecumenical: The Methodist Church, Baptist Union, the United Reform Church
and the Society of Quakers are working together(www.jointpublicissues.org.uk)
to increase involvement in the political process, most notably the Climate Change
Bill.
The European Christian Environmental Network ( www.ecen.org) ‘The
Network – stories’ gives details of individual initiatives; ‘Worship – Creation
Time’ provides useful materials.
Church of England: Archbishop Rowan Williams states in the context of
‘Shrinking the Footprint’, the Church of England’s National Environmental
Campaign, that ‘For the Church of the 21st Century, good ecology is not an
optional extra but a matter of justice. It is therefore central to what it means to
be a Christian’. (www.shrinkingthefootprint.cofe.anglican.org.uk). ‘Sharing
God’s Planet: A Christian Vision for a Sustainable Future’ (Church House
Publishing, 2005) affirms the same position.
A very effective diocesan policy is listed under resources
(www.bathandwells.org.uk/diocesan_information/EnvironmentPolicy) It states
that ‘For some centuries the world view of Western society has had humanity at
the centre. Everything else on the planet was seen as a natural resource for
humanity and had value only in as much as it was valuable to people. In reaction
to this some are now putting forward a view that the life of the world has value
in itself and we are but a part of it. What the Bible presents us with, and which
our traditional theology develops, is a view of the world as God's creation, in
which humanity has a part. It is this that we need to maintain in our thinking,
our praying, and our living in difficult times. We engage with complex issues.
Life is not simple. There are no easy answers. But we are offered a way of living
simply in which we can learn God's wisdom and share his creative love.’
It is very comprehensive in scope and coherent, covering, for instance, worship,
core beliefs, buildings, land, traveling, education, justice, green power
generation.
Methodist Church: The 2007 Conference Resolution ‘Caring for the Creation in
the Face of Climate Change’, states that, ‘The Biblical creation stories give
human beings privilege and responsibility in relation to the earth and every
living creature. We are called to be partners with the rest of creation and copartners in the ongoing creative and renewing activity of God. Such partnership
14
goes wrong when human beings act as if the whole earth were simply for their
present benefit’.
The resolution notes the Anglican resolutions at General Synod (2005) which
have resulted in the Campaign ‘Shrinking the Footprint’. Materials to
support similar work among local churches is being prepared.
Roman Catholic Church:
The following points are covered in the Catechism of the Catholic Church
(1994):
• God enjoins a respect for the integrity of creation.
• Man’s dominion over nature is not absolute – it is limited by concern for
the quality of life of his neighbour, including generations to come.
• Animals are God’s creatures. Their mere existence gives Him glory. Men
owe them kindness.
• God entrusted animals to the stewardship of those whom he created in his
own image. Medical and scientific experimentation on animals is a
morally acceptable practice if it remains within reasonable limits and
contributes to caring for or saving human lives.
In the present debate between so-called ‘Light Green Ethics’ (value having an
anthropocentric focus) and ‘Dark Green Ethics’ (a more non-anthropocentric
stance) the Catechism would seem to tend towards the former. For present
initiatives see, for instance, www.soundofmanywaters.org
‘Cherishing Life’ (2004), Catholic Truth Society’, states that ‘An important
aspect of human well-being is the relationship we have with the rest of the
created world. The word humility comes from 'humus' meaning ground. This
reminds us of the story of God creating Adam from the dust of the earth
(Genesis 2:7). While we human beings tend to pride ourselves on our
achievements and on our status as being above other creatures, we should never
forget where we came from, and out of what we were made’.
The present dangers to the planet are recognised and detailed. Then it is stated
that, ‘Ecological responsibility can begin locally through simplifying our lifestyle,
reducing and recycling waste, using public transport or car sharing, and paying
close attention to the environmental effects of what we buy’.
‘Genetic modification raises the question of the limits to interference with
nature: when does the human person cease being steward of creation and begin
to abuse it?’
‘The presence of BSE in animals and the suffering of people from CJD have
raised awareness of the fragility of the relationship between humans, animals
and nature. The untrammelled pursuit of profit can lead to methods of farming
that fail to ensure the adequate care of animals’.
15
In conclusion, ‘All life comes from God and the world shows God's glory by its
richness, its variety and its interrelations. This is the meaning of the biblical
phrase 'God saw all he had made, and indeed it was very good' (Genesis 1:31).’
The United Reformed Church: The Environmental Policy of the URC
(www.urc.org.uk) affirms the Christian mission of looking after God’s earth and
all of creation. It acknowledges that human activity has caused the degradation
of creation and that this limits the attainment of the fullness of life that God wills
for all creation. This degradation more heavily affects the peoples of the
developing countries. Specific actions are then listed.
Of course others take a different view of the interaction of Christianity and the
treatment of the natural world. James Goldsmith in his Schumacher Memorial
Lecture (Bristol 19992)
www.schumacher.org.uk/transcrips/schumlec92_Bri_MeasurementOrUnderstan
ding_Jgoldsmith.pdf ) argues that western religion is based on the premise that
man alone is the personification of God on earth, that man is perceived to be set
apart from other forms of life and that nature is therefore set at his disposal.
This view is set in contrast, in this lecture, to the care and reverence for the
natural world seen in primal societies.
In my previous report I argued that there were historical and theological factors
which have reduced Christianity’s contribution to the ecological debate: Jesus
the Jew, and all the wealth of Jewish ecological teaching, have, to a large extent,
been jettisoned; the eschatological world of thought of the Gospels, of Paul’s
letters, of the apocalyptic and of the rest of the New Testament, did not lead
early Christians to focus on the issue, and nor did the early years of persecution;
and the association of the last five hundred years of economic development
within a Christian-dominated Western Europe has merely associated the religion
with an exploitation of the earth’s resources.
It may be that we are at the start of a renaissance of Christianity’s contribution
on the subject: this incarnation-based religion, which has never wavered from
the description of the world as ‘good’ found in Genesis, has a founder whose
pronouncements were simple, but challenging, on life’s important issues, not lists
of rules and regulations that could not possibly equip us to deal with the variety
of life’s happenings. Christians seem increasingly able, in the present context, to
work out what love of neighbour means. It may be that the Western churches
may look East and learn from the Orthodox church, which has never adopted a
‘stewardship’ approach to the natural world.
16
MATERIALS FOR USE IN ASSEMBLIES, LESSONS,
DEBATES ETC
The following units can be combined as required: for example, one or more of 17 might be followed by one or more of 8, 9 and 10. Number 2 is longer and
probably stands on its own. Number 10 is confessional, 1-9 are not. Good luck!
1 Don’t Sink the Boat – Learn to Row Together (Jewish story).
2 Trees are like Good People who Care for Others (Hindu
context).
3 Doctor! Doctor!
4 The Way we make Things (Jewish story).
5 The World.
6 Saint Giles (Christian story).
7 The Soup Stone.
*****************
8 What Can We Do? (Could be used with 1-7 above)
9 If We Love our Neighbour We Don’t Poison their Air
(Christianity and Ecology – could be used with 1-8 above).
10 Prayers (Christian).
1. Don’t sink the boat – learn to row together.
(Adapted from the Jewish Declaration at Assisi (1986: 31)).
Props: 2 pupils in a rowing boat, so props could simply be 2 chairs close together;
perhaps a blue cloth could be held by 2 other pupils near the ground and moved to
represent waves, or the 2 actors could be in a small boat (canoe, dinghy or similar
– eg cardboard representing side of small boat).
Tools; mock saw; saw and wood with adult.
1: It’s a lovely day, the sun is shining and it would be good to get
away from this lot (gestures at watching pupils and gets in boat).
2: OK, but this time we’ll take it in turns to row: last time I
rowed the whole time (gets in and starts to row, No 1 leans back and relaxes).
17
1: This is great, just the 2 of us in our own boat. Much more
comfortable than being over there (again, gestures at pupils).
(After a while 1 starts to row, and 2 relaxes. Leans back, looks around at the sky,
looks at nails, yawns, looks around again, appears bored. Takes out some tools
and looks at them (eg hammer) . Then pulls out saw, and fiddles with it until
he/she decides to saw at bottom of boat).
1: Are you mad? If you make a hole in this boat we both go
down!
2: That’s your side of the boat, this is mine. You do what you
want there and I’ll do want I want here. Simple enough, eh?
1: Not really! If you do that you’ll ruin my side as well as yours!
We’ll both sink!
2: OK! Keep your hair on! Don’t get sore (then points at saw).
What shall I do? (asks audience). (either takes advice to saw, or if the
audience is in doubt says, ‘Well I’m going to do it anyway! Why
shouldn’t I?’).
(Saws and adult saws wood in background. Water (blue cloth) rises. 2 pupils
have just heads above water).
1: I told you! Now we’ve lost the boat for ever. That’s the only
boat we’ve got! We’ll have to swim for it!
3: This is an old story from the Jewish faith. For Jews today and for
lots of other people, the boat stands for the natural world in which
we live, the air, the sea, trees and plants, fish, birds and creatures,
everything around us. It is not just my world or your world – it is
our world, and the world of people not yet born. It is the only place
we have to live. They can swim to the shore and get out of the water
– if we destroy this planet then there is nowhere else to go. When we
just think about ourselves like that rower, then we threaten the
planet for ourselves and for others.
18
2. Trees are like Good People who Care for Others.
1: For many Hindus God is present in everything in the natural
world – in each of us, in animals, plants, mountains and rivers, even
in the planet itself. The whole world is sacred, and it does not exist
as separate from God. This should make a huge difference to the
way that a Hindu treats the natural world.
Gandhi, who was a Hindu, was quite clear that damage to the
environment is rooted in selfishness, and that if we respect other
people and the environment we have begun to overcome this
selfishness.
Let’s take one small area of Hindu teaching and stories – trees.
2: ‘Trees are like good people who care for others. They have to
keep standing in the sun but they give shade to others. Whatever
fruit they bear they do not eat themselves, but give them to others.
How kind they are’.
(Vikrama Caritam 6, collected by B. Mathur and M. Palmer).
Can be mimed as the passage is read: 1 child, perhaps raise up on a stage block with
arms outstretched like branches, another pupils stands in the ‘shade’; ‘tree’ gives
passer-by an apple to eat).
3: Trees have five sorts of kindness which are their daily sacrifice.
To families they give fuel, wood to burn; to passers by they give
shade and a resting place; to birds they give shelter; with their leaves,
roots and bark they give medicines.
(Varaha Purana 162.41-4, collected by B. Mathur and M. Palmer).
4: With the passing of time we should give even more thanks for
trees: the great rainforests are like the earth’s lungs and we know
that without trees many endangered species will lose their habitats.
If trees are cut down the earth often becomes poor and dusty and the
land fails to be any good to people or creatures.
5. The Chipko movement (which literally means ‘tree hugging)
values, and attempts to protect, trees. The movement got its name
19
because its followers literally ‘hugged’ trees in an attempt to stop
contractors cutting them down. A Chipko poem:
‘I have been standing for ages,
I wish to live for you.
Do not chop me, I am yours.
I wish to give you something in the future.
I am milk and water for you.
I am thick shade and showers.
I manufacture soil and manure.
I wish to give you food grains.
Some of my kind bear fruits.
They ripen for you.
I wish to ripen with sweetness.
I wish to bow down for you.
I am the pleasant season.
I am spring. I am the rains.
I am with Earth and life.
I am everything for you.
Do not cut me, I have life,
I feel pain, so my name is tree.
Rolling of logs will create landslides.
Remember. I stand on slopes and below is the village
Where we were destroyed,
Dust is flying there.
The hilltops have become barren.
All the water sources have dried up.
Do not cut us, save us.
Plant us, decorate the Earth.
What is ours is yours.
Leave something for posterity:
Such is the Chipko movement’.
(M. Palmer, 1987).
Short play. (Adapted from M. Palmer, ‘Myths of the Hindus and Buddhists’).
Narrator.
The King of Benares.
2 carpenters.
The Lucky Tree
Smaller trees
20
King: The other kings of India have great palaces with many
columns holding up the roof. I want something better – a great
palace held up by one single column of wood. See to it!
Carpenters: Yes, my lord!
(Carpenters look all over the land, measuring and examining trees. Eventually they
find what they are looking for and they circle it and nod to each other that this is the
one for the job. Carpenters approach the king.)
My lord, we have found just the right tree, but it is in your royal
park and it is called the Lucky Tree. It is very old and very sacred to
all the people.
King: That does not matter. The only thing that matters is my new
palace. Cut it down and get on with the job!
Carpenters approach the tree.
Carpenter 1: I am going to make an offering to this great tree, so that
we do not get blamed for its destruction.
(leave).
Tree: So that’s it: they’re going to cut me down to build the king’s
new palace. It will kill me, but as I am so tall it will kill all my
children (hands sweep round to point at all the smaller trees close by).
Nothing can save me, but perhaps I can save my children, the other
trees.
(Midnight. King asleep in his palace. The spirit of the tree enters the king’s room
and the king awakes).
King: What or who are you? You seem so full of grief.
Tree: I am the Lucky Tree. For generations peopled have honoured
me and done me no wrong. You, however, mean to destroy me.
King: But you are just right for my palace. People will marvel at
your fine trunk, so tall and straight. All will admire you.
Tree: If you must destroy me, then I only ask for one thing. When
you cut me down, cut first my top, then my middle and then my root.
(gestures with hands).
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King: This is a strange, painful death, O Tree. Better to be cut down
in one go. Why this painful death being cut limb from limb and piece
by piece.
Tree: My family, the other trees, have grown up around me, in my
shade. If you cut me down in one piece I should crush them as I fall.
It is this that I fear more than my own death.
(King bows his head and is deep in thought)
King: You have taught me much. Don’t be afraid. Just as you want
to save your family so I will save you. Forgive me for what I was
going to do.
Narrator: That night the Tree taught the King true wisdom, and
then left. The King changed. He looked after his people well and
looked after the trees and animals in his park. For the rest of his life
he was a good and kind king.
Conclusion:
Could be brief presentation about the importance of trees, or a short poem, such
as:
‘Peace of the sky, peace of mid-region,
Peace of earth, peace of waters, peace of plants,
Peace of trees, peace of God,
Peace of the universe, peace of peace,
May that peace come to me’.
(Adapted from Words of Peace. Choudhury, 1994).
22
No. 3 Doctor ! Doctor!
Doctor at desk
Receptionist
Patient (skin complaint – use face cosmetic to colour – or water-based, paint)
Receptionist: You can go in. Doctor Quick-Fix can see you now.
Patient: There’s something very wrong with me. Look at my skin. Is
it my diet? My nerves? Is there something wrong with my body?
Doctor: Don’t worry about it. Just smear this skin-coloured cream
on. It won’t change anything but you’ll look ok. (head goes down and
returns to paperwork)
Patient (sounding disappointed): ok…..well, I’ll be off then… (scratches
head as leaves).
Narrator: Not much of a doctor. He’s (She’s) not really interested in
sorting out the real problem, the cause. If the cause of the problem is
not dealt with it will keep coming back.
It’s like that with the problems we have at the moment with the
environment. It’s quite a long list: greenhouse gases causing global
warming, crazy weather and melting icecaps; pollution of the air, the
earth, the rivers and the sea; deforestation; loss of plant and animal
species. I could go on and on. All these things are like the skin of
that patient. But what’s really causing all these things?
The great religions of the world would agree that when things go
wrong in the environment that something has already gone wrong
with the way people behave towards each other. The real problem is
to do with humans.
In some contexts the following could be added and developed:
Judaism, Christianity and Islam all believe that God created the
world and that it is good; humans have a duty to care for the natural
world, but greed and selfishness get in the way and the world suffers.
We put profit in front of care of the world.
Hinduism and Buddhism would tend to see the divine in all things, in
humans and in the rest of the natural world, and so for humans to
put themselves first at the expense of the world around us is wrong.
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We are a part of the world around us, not completely separate from
it.
Number 4.
The Way we Make Things ( An old Jewish story).
Guide,
Boy/Girl on tour
Group of people (perhaps 4 or 6)
Props: table with food on, long-handled spoons(cardboard stuck on
sticks? Children to use carefully!),
Guide: Let me open your eyes to the way we make things. Follow
me!
(they come on to the stage, and view the table covered with good food)
Boy/Girl: Wow! Look at that lovely food, but those spoons are really
weird! Look how long the handles are!
Guide: Just watch!
(Group of people enter
slowly and with sad faces. They sit down and try to feed
themselves and fail).
One of People: This is torture! Why make us sit here with this lovely
food? There’s no point!
Another person: Things couldn’t be worse. We’re slowly starving.
(Group gradually leave, again slowly and sadly).
Guide: Now watch!
(New group enter.
Happily, they sit down and start feeding each other in turns).
One person: We must be the luckiest people ever! Everything we
could ever want. What could be better?
24
Another person: Well, I’ve had enough! Time to go. See you all
later!
(Rest of group follows, happily chatting).
(adapted from Margaret Silf, ‘One Hundred Wisdom Stories
from around the world’)
Narrator: Do you see the point? If we all just think of ourselves and
if we behave selfishly, then things go very wrong. It’s like that with
the environment: if we just think of our own needs and not about
other people and about our world, then things go wrong. If we work
with others then it can be very much better for everyone.
5. The World:
Mum
2 Children
Child 1: We’re bored mum! It’s still raining and we’ve got nothing
to do.
Child 2: Yes, mum, something new. Not the boring old stuff!
Mum: (talking to audience) I know! In this magazine is a map of the
world. I’ll cut it up into little pieces. It will take them for every to
get it back together. It’s like a difficult jigsaw with all those bits of
sea and all those countries!
(To children): There! See if you can put that back together!
(To audience): That will take them for hours!
(mum goes off and children kneel or sit at puzzle)
(if possible, someone holds up clock used in maths lessons and turns minute
hand 5 minutes)
Children: It’s done mum, come and have a look!
25
Mum: That’s not possible! How come you were so quick?
Child 1: Easy, mum! At first we tried to do the map but it was really
hard, but on the back of the map was a picture of a man and a
woman. That was easy to put in the right place, so we used that and
then turned the card over and the world had come back together
again as well.
Child: Don’t you see, mum, if people are ok then the world will be as
well!
(Adapted from Margaret Silf, ‘One Hundred Wisdom Stories from around the
World’: in that book said to be from ‘an unknown source’).
6. Saint Giles.
Characters:
Saint Giles.
Deer.
King Wamba
Hunters with the king.
Narrator.
Narrator: Many years ago a king named Wamba was hunting with
his courtiers. He loved to hunt and he loved to kill animals.
Hunter 1: My Lord, your arrows never miss! You are a great
hunter!
Hunter 2: Shall we return to the palace, the servants cannot carry
any more dead animals?
King: I have one arrow left, and I wish to use it, and use it I shall.
Look, there is a deer over there – we shall eat it tonight.
Narrator: A little way off was the deer, with Saint Giles beside it.
The deer belonged to him and he was very fond of it. Saint Giles saw
the king aim, he saw the king loose his arrow, and as it flew through
the air, he put his hand over the deer to protect it and took the arrow
on his hand.
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(‘Saint Giles’ could mime this, perhaps showing a red mark on the palm of his hand,
which had been covered up to this point).
King (walking across): I should punish you for this, but you have made
me think about the love you must have for this animal.
Narrator: Saint Giles lived in the 7th Century in France. His Latin
name was Aegidius. He founded a monastery. His emblem is an
arrow and over 150 churches in this country are named after him.
7 The Soup Stone.
Woman
Man
Visitor
Villagers
(Woman and man working at domestic chores at home.)
Woman: We shouldn’t complain, but we are quite poor and we
never have anything that’s really special.
Man: I know what you mean: take our food, it’s always scraps of
this and that, nothing at all.
(knock at the door. Woman goes to answer. Visitor stands at the door).
Visitor: I’m sorry to trouble you but could you let me have
something to eat? I’m very hungry.
Man: I’m very sorry we have very little. No-one has much around
these parts.
Visitor: Don’t worry, I have my soup stone! If I just put it in that
pot of boiling water it will make the most delicious soup in the world!
(Man and visitor got to pot, woman goes to tell the neighbours about the
stranger. Neighbours start to gather at a distance….visitor tries the ‘soup’).
Visitor: Mummm! That’s very good, but it does need some potatoes!
27
Neighbour: I’ve got some potatoes! Just a moment!
(fetches potatoes, brings to pot, and visitor puts in)
Visitor: Very fine, but some vegetables would help.
Another neighbour: No problem! I’ll be straight back!
Another neighbour: Yes, I’ve got some too!
(fetch vegetables, bring to pot and visitor puts in)
Visitor: Almost perfect, but some meat would be fantastic!
Another neighbour: Well we’ve got some meat we can spare!
(fetches meat…………………………………………..)
Visitor: A touch of salt would be good!
Another neighbour: Here we are!
(fetches salt……………………………………………..)
(more ingredients if you want!!!!!!!!!!!).
Visitor: Right, let’s eat!
(Bowls are shared out, some villagers can come in with bread, drinks
and fruit with suitable lines eg ‘You’ll like this drink, I made it
myself.
While villagers enjoy the meal, the stranger slips off)
Man: This is the best soup ever!
Woman: The best meal ever!
Neighbour: And to think that it was all made with the soup stone.
Amazing!
(Adapted from Margaret Silf, ‘One Hundred Wisdom Stories from around the
World’: in that book said to be from ‘an unknown source’).
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8. What Can We Do? (perhaps use with pictures, posters or
props).
1: When we drive our cars, when we fly, when we use electricity we
produce greenhouse gases that are destroying the environment.
What can we do? We could try walking and cycling a bit more, but
we must make our voice heard when we say that we want greener
sources of energy, like solar power, wind power and wave power.
2: When we destroy the rainforests, when we cut down trees without
thought, we often ruin the soil, we lose precious habitats and we
threaten the air we breathe.
What can we do? Is there anywhere at home, at school or in our
community where we could plant trees? We could find out in more
detail what is happening to the rainforests, and try to let
governments know what we think.
3: When we don’t bother to recycle paper, cardboard, glass, metal
and plastic, then we put even more strain on our planet.
What can we do? Just try and recycle the waste that comes out of
our home and our class.
4: When we drop litter, then we spoil our world and create danger
for some animals.
What can we do? Not drop our own litter and make sure that there
are bins around school for us to use? Many of us think that there is
too much wrapping for the things that we buy in the shops?
9. Christianity and Ecology.
1. If We Love our Neighbour We Don’t Poison their Air. Christians
look at the Bible. In it God looked at the world He had created and
He saw that it was good. He wanted humans to care for the world,
to ‘tend’ it, but that is not always what we have done.
2: Christians look at the teaching of Jesus. He said that we must
love God and love our neighbour. If we love our neighbour we don’t
poison their air, we don’t spoil their sea, we don’t destroy their trees
29
and plants. We don’t destroy the planet for people who will want to
live here in the future.
3: Lots of people care about our planet. Gradually we’re finding
ways of helping the environment. If we all work together then there
can be bright future for everyone and for our environment.
10. Prayers.
Heavenly Father, Teach us to see the world as You see it: as a great
blessing. Help us to be a blessing in our turn to the world about us.
Lord, in Your Mercy,
Hear our prayer.
Lord God, Help us to care for the world that You have created.
Teach us to plant as well as to cut down; teach us to recycle as well as
to use; teach us to give as well as to take; teach us to listen to the
natural world as well as to make our own noise.
Lord, in Your Mercy,
Hear our prayer.
Lord Jesus, Make us more aware of our neighbour. Make us realise
that we all share the joys of the same planet and that we have a duty
to think of the needs of others. Do we really love our neighbour in
the way that we behave?
Lord, in Your Mercy,
Hear our prayer.
We ask that we may take the time to listen to the message of peace
and stillness that is found in the wonders of the world around us.
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Lord, in Your Mercy,
Accept these prayers
For the sake our Your Son,
Our Saviour, Jesus Christ.
Resources:
Part of this Farmington Report examines resources available on the subject of
Ecology and RE. I found a mixed picture: there were many resources suitable
for staff planning a school initiative (eg walking to school), but a lack of plentiful,
good-quality resources (particularly interactive resources) for pupils. I did not
examine subscription-based resources to which individual schools may already
have access.
Some R.E./Environmental groups
ARC, the Alliance of Religions and Conservation( www.arcworld.org/faiths.htm)
Founded by Prince Philip and lead by Martin Palmer, ARC is a secular body
that helps the world’s major religions to develop their own environmental
programmes, based on their core teachings, creating links with key
environmental organisations. The website, for teachers and other interested
adults, is full of excellent material on the major world religions and associated
environmental projects, with many links throughout.
The Religious Education and Environment Programme. (www.reep.org )
‘REEP is founded on the conviction that concern for nature is essential to
religion and that religious awareness has a vital contribution to make to respect
for nature.’
Materials for teachers and schools covering all Key Stage, helping pupils to:
•
•
•
•
EXPERIENCE the world around them
EXPLORE the relevance of traditional religious teachings about the
world
REFLECT upon these in order to develop and articulate their own beliefs
and values concerning the environment and their place within it
and then find ways to take practical ACTION based upon their own
beliefs and values.
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The website contains materials for use in assemblies and curriculum resources
on the subject of RE and the environment.
National Association of Teachers of RE (www.retoday.org.uk) It argues that
Ecology and RE should not be seen in isolation: the way that we treat the
environment is a reflection of how we treat ourselves and other people. Useful
articles in ‘RE today’, one of the Association’s magazines, might therefore be
specifically about the subject (eg ‘Eco-RE’, by Joanne Hopper, Spring 2008) or,
equally, ‘Encouraging Reflection and Expression for Spiritual Development’
(Spring 2008) or ‘Smelly RE’ by Paul Newbould (Spring 2008).
Sound of Many Waters: a year-long exploration of the need to care for the
environment, based at Clifton Catholic Cathedral, Bristol
(www.soundofmanywaters.org). Open to all. It is inspired by Mary Colwell, a
Clifton Cathedral parishioner, BBC Natural History producer and ecological
campaigner. It is supported by a range of organisations including WWF,
Alliance of Religions and Conservation (ARC), the Catholic Bishops’ Conference
of England and Wales.
Websites for pupils:
www.bbc.co.uk/northernireland/schools/4_11/uptoyou ‘It’s Up to You’ Great
interactive site for lower KS2 on the importance of good food and exercise.
www.carbondetectives.org.uk/content/home/index.html part of the Sustainable
Schools website of particular interests to KS2 pupils themselves, with a ‘Carbon
Detectives’ Kit’.
www.guardian.co.uk/world/nuclear Lots of photos and films for KS3 and 4.
www.teachernet.gov.uk/growingschools/ Lots of useful information for staff
planning to get out of the classroom, especially ‘Getting your Hands Dirty’ which
offers advice for the growing of plants and the keeping of animals in schools.
www.topmarks.co.uk/Interactive under KS1 ‘other subjects’ the Harvest Photo
Book, an interactive big book on why Christian celebrate harvest.
Also KS2 ‘other subjects’, ‘Creation Story’, an animation of the Bible story.
Websites for schools:
www.bikeweek.org.uk Not up and running yet, but worth keeping an eye on in
the future.
32
www.eco-schools.org.uk Useful website covering the Green Flag (Eco-schools)
Awards for schools. Nearly half of all schools have signed up already.
www.growinggrub.co.uk Clear instructions for staff.
www.learn4real.co.uk Site for staff planning a residential trip with YHA.
www.potatoesforschools.org.uk Materials for pupils and teachers, including
clear planting and growing instructions.
www.walktoschool.org.uk useful for walk to school initiatives. Whole site
accessible for KS2 and above, but focus on whole-school planning.
Magazines and Journals:
‘Environmental Education’ (www.naee.org.uk - National Association for
Environmental Education). Lots of news and articles of interest about schools
and for schools.
‘The Environmentalist’ ( www.iema.net - Institute of Environmental
Management and Assessment). Many informative articles, though not aimed
specifically at educationalists eg ‘Is Meat Eating the New Flying’ (Feb 2008, R.
Marsh).
‘Green Futures’ (www.greenfutures.org.uk) Excellent articles and information
for adult readers (eg January 2008 ‘Catching the Tide’ J. Porritt)
Websites for background information on RE and Ecology:
www.bathandwells.org.uk/diocesan_information/EnvironmentPolicy A full and
useful diocesan initiative, with a clear theological underpinning. Many good
references to other organisations and resources. If used by pupils only suitable
for Key Stage 4 and 5.
www.ionabooks.com/newsite/sections/home/homepage.asp Wild Goose
Publications, part of the Iona Community has a range of inspiring books (eg
‘The Myth of Progress’ by Yvonne Burgess and ‘Cherish the Earth’ by Mary
Low, which describes the universe as ‘the song of God the Maker’
www.reonline.org.uk Good for finding RE resources. Some information on this
specific subject found, eg on the Jewish New Year for Trees Tu B’Shvat.
33
Multi-media/website Resources
Key Stage 1:
Dottie and Buzz (see www.culham.ac.uk ) ‘Creation’ (1999) the second of 5
programmes on this video. Might be held by local resource centre.
The Story of Creation (The Beginner’s Bible). (1995). Sony. Colourful and
effective animation on this video. Literal account of Genesis 1. Approx 30 mins.
Probably not available to purchase now, but might be held by local resource
centre.
Key Stage 3.
Picturing Creation (2005) Posters,Teacher’s Booklet, CD-Rom. P. Draycott &
R. Barker, RE Today Services/Christian Education Publications (see
www.retoday.org.uk ) Very sensitive explanation of the various interpretations of
Genesis. Many activities and a CD-Rom that allows pupils to write their own
comments onto a slide show. Key Stage 3 (+4).
Key Stage 4.
‘The Lord is my Shepherd’. (CTVC Video, 1992) Only 5 minutes and probably
not available to buy now, though might be held by local resource centre: great to
start discussions. Hard-hitting move from creation to human problems
(pollution, drugs, sexual exploitation, poverty etc).
Written resources for Pupils:
Placed under Key Stage, but this is an indication of the youngest age-group for
which the material would be suitable. All are well-presented so they could easily
be used with older children as a focus of discussion etc or in a special needs
context. Materials are pupil books unless otherwise stated.
Key Stage 1:
Beardshaw,R and Bingham, J (2007) ‘My Little Star’. Scholastic, London.
Gentle story about nature and relationships.
Lashbrook, M (1993) ‘Someone to Love. The Story of Creation’. Lion/Hudson.
Oxford. A book that a class would enjoy.
Matthews, C (1998) ‘The Blessing Seed. A Creation Myth for a New Millenium.
Barefoot’. Bath. A beautiful retelling of the Genesis story.
Mockford, C (2000). ‘What’s That?’ Barefoot. Bath. Superb illustrations and
text on creation around us.
Ray, J (1992) ‘The Story of Creation’. Orchard . London. Beautifully
illustrated.
34
Rock, L & Corr C (2000) ‘I Wonder Why.’ Lion. Oxford. Reflects upon
children’s own questions. Well-presented for class work.
Turner, S (1997). ‘In the Beginning.’ Lion. Oxford. Lovely illustrations of
Genesis 1 story.
Whybrow, I and Warnes, T (2005) ‘Say Hello to the Animals’. Macmillan,
London
Whybrow, I and Eaves, E(2007) ‘Say Hello to the Snowy Animals’. Macmillan,
London
Whybrow, I and Eaves, E(2007) ‘Say Hello to the Baby Animals’. Macmillan,
London. All great for Key Stage1 class and group work and for individual
reading. All books have ‘touch and feel’ material on the animals.
Key Stage 2:
French, F (2004) ‘Paradise’. Frances Lincoln Books, London. Amazing
contempory stained-glass-style illustrations and appropriate text on subject of
creation.
Litowinsky, O ‘Bug Blast’ Board game and photos etc. Upper Key Stage 2 or
Key Stage 3. Also available ‘Africa Wild!’, ‘Arctic Chill!’ and ‘Sea Splash!’.
Details on www.innovativekids.com
Morgan, S (2006) ‘Waste, Recycling and Reuse’. Evans, London. Very useful
for upper KS2 and above.
Paddington, L (2006) ‘Global Warming’. Franklin Watts, London. Attractive
KS2 topic book.
Matthews, A (1996) ‘How the World Began and Creation Stories from around
the World’ Macdonald, Hove. Great to read out to the class.
Morgan, S (1999) ‘Saving the Rainforests’. Franklin Watts, London. Beautiful
photos and clear diagrams and text. Does not seem at all dated.
Petty, K (2005) ‘The Global Garden’ Eden Project Book. Pop-ups and flaps.
Presentation perhaps Key Stage 1 but content Key Stage 2.
Roche, J (2005) ‘Local Traffic – an Environmental Issue’. Evans, London.
Another very useful KS2 topic book.
Rock, L (1997) ‘Glimpses of Heaven.’ Lion. Oxford. Poems and Prayers of
mystery and wonder.
Thaxton, G (2006) ‘Spud Goes Green. The Diary of my Year as a Greenie’.
Egmont, London. Informative cartoon and text diary.
35
Thomson, R (2006) ‘Re-using and Recycling Plastics’. Franklin Watts, London.
Wines, J (2007) ‘ You Can Save the Planet. 101 Ways You can Make A
Differnce’. Buster Books, London. Lively style with cartoons.
Key Stage 3:
Barnham, K (2006) ‘Recycle’. Wayland, London.
Belmont, H (2007) ‘Planning for a Sustainable Future’. Franklin Watts,
London.
Bowden, R (2007) ‘Tourism’. Wayland, London. Many points for debate. For
information on other books see www.waylinks.co.uk and click on ‘search’ for
list.
Bowden, R (2006). ‘Future Energy’. Franklin Watts, London. Also in series:
Welton, J (2006) ‘Water Supplies’. Other titles not examined in detail include:
‘Rubbish Disposal’, Saving Wildlife’, ‘Transport Solutions’, Protecting
Habitats’, Food for All’, and ‘Clean Air’. Thoughtful in approach, presenting
different sides to an argument.
Cooper, A (2005) ‘Fair Trade?’ Franklin Watts, London.
Cooper, A (2005) ‘Genetic Revolution’ Franklin Watts, London.
Cooper, A (2005) ‘Energy Crisis’ Franklin Watts, London.
Cooper, A (2005) ‘Nature versus Man’ Franklin Watts, London.
The series is above is wide-ranging and detailed. Also suitable KS4.
Green, J (2005) ‘Improving our Environment: Saving Water’. Wayland.
Green, J (2007) ‘Your Environment – Genetically Modified Food’. Franklin
Watts, London. Could be used in KS2 though the text would be for stronger
readers in that age group. Also in the series:
Morgan, S (2007) ‘Your Environment – Future Energy’.
Leaney, C (2007) ‘Your Environment – Pollution’.
Hough, R (2007). ‘Can You Save the Planet?’ Franklin Watts, London.
Child-friendly and stimulating.
Oxlade,C (2007) ‘Action for the Environment – Energy Supplies’. Franklin
Watts.
Key Stage 4:
Dorion, C (2007) ‘What if We do Nothing’. Franklin Watts, London. Also in
the series ‘Global Warming’, ‘Poverty’, Rainforest Destruction’ and ‘Water
Supply’.
36
Gore, A (adapted O’Connor, J) (2007) ‘An Inconvenient Truth – the Crisis of
Global Warming’. Bloomsbury. Young Person’s guide adapted from the awardwinning film. High standard of presentation with excellent photos and diagrams
etc.
Printed Resources/Music: Adult.
The following are good-quality resources for adults who wish to broaden and
deeper their understanding of this area. Some books, such as Vint, are aimed
specifically at an educational context; others (eg Silf, ‘One Hundred Wisdom
Stories) could easily be adapted for schools.
Adam, D (2000) ‘A Desert in the Ocean’ SPCK, London.
A reflective examination for adults of the ‘desert tradition’ that runs through
Celtic Christianity. The presence of God permeates nature.
Adam, D (1987) ‘The Cry of the Deer’ SPCK, London. Materials for retreats
etc. Focus on the presence of God in nature within Celtic spirituality.
Adam, D (2005) ‘A Celebration of Spring’. SPCK, London. Images, poetry and
meditations.
Babbs, L (2003) ‘ The Celtic Heart: Reflections for Life’s Journey’. Lion,
Oxford. Book with CD of Music. Focus on God, the Lord of Creation.
Berry, R (ed.) (2006) ‘Environmental Stewardship’. T & T Clark/Continuum.
Set of 26 papers.
Blythe, R (2007) ‘Divine Landscapes: a Pilgrimage through Britain’s Sacred
Places’. Canterbury, Norwich. Set of meditations.
Blyth, R (2007) ‘Word from Wormington. A Parish Year’. Canterbury,
Norwich. Meditations.
Blyth, R (2007) ‘Borderland: Continuity and Change in the Countryside’.
Canterbury, Norwich. Reflections on Nature.
Brassington, M (2008) ‘How to go Carbon Neutral’. How To Books.
Garte, S (2008) ‘Where We Stand’. McGraw Hill. The introduction states,
‘We’ve all heard the bad news about the environment, but the reality is much
more hopeful than we have been led to believe’. Tend to focus on improvements
in public health.
Gottlieb, R (2006) ‘A Greener Faith – Religious Environmentalism and our
Planet’s Future’. Oxford University Press.
Linzey, A ‘Liturgies of Animal Care’. Only seen on Amazon, but the 1 feedback
give it full marks!
37
Minogue, A (2004) ‘Celtic Meditative Music’ Sounds True, Colorado. CD.
Rhoads, D (2007) ‘Earth and Word. Classic Sermons on Saving the Planet’.
Continuum.
Silf, M (2003) ‘One Hundred Wisdom Stories from around the World’. Lion,
Oxford.
Silf, M (2005) ‘Sacred Spaces: Stations on a Celtic Way’. Meditations. Lion,
Oxford.
Spencer, N and White, R (2007) ‘Christianity, Climate Change and Sustainable
Living’. SPCK.
Stott, J (2006) ‘Issues Facing Christianity Today’. Zondervan. One excellent
chapter on ecology.
Vint, R (1998) ‘Faiths for a Future: A Resource for teaching Environmental
Themes in Religious Education’. (Religious and Moral Education Press).
Useful classroom activities and clear information on the environmental beliefs,
values and attitudes of the major world religions.
Conclusion:
This study, and my previous work (Ecology and World Religions, 2000, available
from the Farmington Institute), view the link between Ecology and
Religion/Religious Education as crucial. On the one hand Religious Education
strives to be meaningful and relevant to the pupils, and in this area, with the
huge interest young people have in the subject of the environment, that is not
difficult. On the other hand the great world religions all have a wealth of
teaching on the natural world, a time-tested message that is not the result of a
couple decades of ecological panic, albeit a message that is being rediscovered,
reinterpreted and structured. Looking at the Christian traditions in the UK
over the last few years, the rate of change is rapid and profound.
Whilst all the major religions have a focus on a ‘world’ other than our planet,
none are the environmental ‘opium of the people’, and they all focus on root
causes and not the symptoms of our problems. Therefore their contribution to
the ecological debate should be, but perhaps until now has not been, profound.
The days when someone involved in Religious Education should be asked what
faith has to do with ecology are hopefully over.
With regard to the survey, should we be surprised that pupils are developing
coping strategies at the moment? They are bombarded by negatives media
coverage on the subject, and they perhaps feel that they can do little to make any
positive difference. Do they – or we- have any achievable positive goals towards
which we can aim?
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As far as resources are concerned, particularly websites, there seems to be an
emphasis on materials for policies, audits and the like, very helpful for staff no
doubt, but not the stuff to inspire the children themselves.
Hopefully, the section with assemblies will help fill one gap – providing materials
with which pupils can work, whether on their own or with adult assistance.
I am very grateful to the Farmington Institute for the opportunity to examine
this crucial area: change here is rapid, very rapid, and I look forward to reading
Farmington Reports on this subject by other Fellows in the future and to seeing
the effect that this work has in the world of religious education.
I am also very grateful to Professor Denise Cush for her support and
encouragement, and to the staff at Bath Spa University. My thanks also go to
the schools in which I conducted the pupil survey, and in particular to Sue
Knight and the staff and pupils at Fairlands Middle School, Cheddar, who
helped trial some of the assemblies.
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