Environmental activism has become increasingly more important since the rise of the industrial age. Poets such as the likes of Henry David Thoreau, give an early voice to the importance of nature; not only as essential to human existence on earth, but also as vastly significant to the individual’s spiritual self. In the modern age, Pagan and religious denominations such as; Christianity, Judaism, Islam and Buddhism, have become ever interested in environmental concerns; linking scripture to the importance of nature in the individual’s spiritual journey. This connectedness between nature and the spiritual self brings about environmental activism and awareness, and amongst some; a spiritual experience.
Man, being a consumer; takes from nature and remoulds these natural resources to create a new, marketable and material image. Nature in connection with spirituality in the individual; brings us back to the purity of the unrefined natural world. Morrison (2003) in his work ‘Wilderness and Clearing, Thoreau, Heidegger and the poetic,’ compares the differing reasons behind the environmental activism of renowned nature poets Henry David Thoreau and Martin Heidegger. Thoreau believes in a higher law, where the individual is required to be a preserver, not a destroyer or consumer, (Morrison 2003). Heidegger on the other hand believes that science is at fault for the condition of the natural environment, that “we posit nature itself, and thereby put it at our disposal,” (Morrison.2003.p.146). These two 19th century poets regardless of their perspectives give voice to environmental activism in a time when the industrial revolution was at its peak. Thoreau and Heidegger both call for the individual to respond actively to the destruction of the natural world, connect to nature and to be open to a profound spiritual experience.
This early form of environmental activism alerted the general public to the importance of spiritual discovery in nature. Heintzman (2009) connects the spiritual experience to a long historical association to leisure (p.420). Leisure activities in the context of the Australian culture usually occur in the outdoors, whether at the beach, a picnic in the park, or a walk along the river. Heintzman (2009) however distinguishes the important difference between leisure in nature and spiritual discovery. Heintzman writes that, “…being alone in these settings are more likely to be associated with spirituality,” (Heintzman. 2009. p.432). To this, Snell and Simmonds (2012) found, ‘”from conducting in-depth interviews with 11 participants before and after an outdoor residential camp…. that social experiences, time alone and positive feelings in nature all influence participants’ reports of spirituality in nature”, (Snell and Simmonds. 2012. p.327). Hence it is seen that historically in its early form; environmental activism was publicised by romantic era poets- who not only asked the individual to respond to the wanton destruction of natural landscapes, but also to become involved with the spiritual aspects of nature. More recent findings have now linked this romantic period notion to the individual, being alone, in a natural environment; where, as Snell and Simmonds (2012) found “for many participants, this awareness of the environment was associated with a greater sensual focus on physical sensations and visual stimuli rather than analyzing and thinking”, (Snell and Simmonds. 2012. p.331). This profound spiritual experience within nature thus connects the lone individual to a higher law (Morrison. 2003) where they are removed from over analyzing and thinking in this toxic, fast paced, consumer driven society of the modern world.
The natural world in today’s modern society is often portrayed through the lens of media bias. Adams (2005) categorises nature into three different types: authentic nature, simulated nature and televised nature, (p.512). He describes in detail that authentic nature is the National Park or countryside experience whereas simulated nature can be found in zoos, parks and botanic gardens. Lastly he claims that there is an “underlying assumption that anyone who lives in the United States will have most exposure to mediated forms of nature, not authentic ones,” (Adams. 2005. p.513). Mediated forms of nature are then classed by Adams (2005) as a television experience, such as shows presented by David Attenborough or the reality ‘TV’ game show, Survivor, (p.512). To this if we are to believe that most individuals experience nature through a mediated form, what then of environmental activism? Rossiter (2004) links the use of celebrities and persistent media coverage, to the strong support behind environmental activism today. The case study of the ‘War in the Wood’s- a Greenpeace campaign in British Columbia circa 1992-1997 is used by Rossiter (2004) as a prime example of the mediatization of environmental activism. ‘The War in the Woods’ began, according to Rossiter (2004) because “former minister Doyle’s celebration of economic activity in the forests of the province was fundamentally at odds with tourist literature that champions the provinces natural beauty,” (Rossiter. 2004. p.139). The build-up over a six year period, with increasing media coverage and Greenpeace involvement peaked and lead to a mass protest in the summer of 1997, (p.141). Rossiter (2004) shows us that in today’s society there is a blurring between; what the real nature experience is and the tension fuelled excitement of environmental activism. Media representations are seen to lessen the Romantic period notion of the individual’s spiritual experience in nature and instead highlight a consumer focused; tensioned fuelled and at times the dangerous aspect of the natural world. There is however a differing perspective to that of the one presented to the individual by the media. In recent years leading religious denominations around the world have become more and more vocal on the subject of the environment. Through links to Holy Scriptures, religious leaders are increasingly trying to highlight the spiritual experiences one can have in the natural world. This perspective is at times at odds to that which is presented to us via, ‘televised nature’ (Adams, 2005).
Referenced Work:
Adams. T (2005). “Phenomenologically investigating Mediated ‘Nature’”. The Qualitative report. Vol 10. No. 3. pp 512-532.
Morrison. R(2003). “Wilderness and Clearing, Thoreau, Heidegger and the Poetic.” Interdisciplinary Studies in Literature and Environment. Vol.10. No.1. pp. 143-165.
Rossiter. D (2004), "The nature of protest: constructing the spaces of British Columbia's rainforests". Cultural Geographies. vol. 11. no. 2. pp. 139-164.
Snell. T & Simmonds. J (2012). “Being in That Environment Can Be Very Therapeutic”: Spiritual Experiences in Nature”. Ecopsychology. December 2012. Vol. 4. No.4. p.326-33.
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