Graeter, “To Revive and Abundant Life”

Graeter, Stefanie.  2017. TO REVIVE AN ABUNDANT LIFE: Catholic Science and Neoextractivist Politics in Peru’s Mantaro Valley.  Cultural Anthropology 32(1): 117-148.

Abstract: Since the turn of the twenty-first century, the rapid growth of Peru’s extractive industries has unleashed diverse forms of political resistance to an economic system dependent on ecological destruction and human harm. In the central highlands of Peru, a Catholic scientific project based out of the Archdiocese of Huancayo undertook six years of research on heavy-metal contamination in the Mantaro Valley. This included lead-exposure studies in the notoriously polluted city of La Oroya, home to the country’s largest polymetallic smelter. How did the Catholic Church become an apt institution for the production of science in this region? Drawing on fieldwork with the Revive the Mantaro Project, this article conceptualizes the integration of religious and scientific practitioners and practices and the political landscape that necessitated, shaped, and limited them. Technocratic governance and anti-leftist sentiments made science a suitable political idiom for the Catholic Church to enact its ethos of abundance and demand the legitimacy of life beyond bare life. A state of endemic corruption and epistemic mistrust also obliged Catholic accompaniment to scientific practices to generate trust for the researchers and to provide ethical credibility as their knowledge entered the fray of national mining politics. Ultimately contending with entrenched systems of power, the Revive the Mantaro Project’s significance extended beyond political efficacy; its practices enacted a world of democracy, rights, and legal protections not yet of this world.

Ponniah, “In Continuity with the Past”

Ponniah, James. 2016. In Continuity with the Past: Indigenous Environmentalism and Indian Christian Visitors of Flora. Journal of Global Catholicism 1(1): 35-54.

Abstract: This article considers whether Indian Christianity can be said to have a distinctive ecological vision. The first two parts of the article examine Christian environmentalism in two native forms of Indian Christianity: Tamil Christianity and Tribal Christianity. Continuing with the theme of conformity to the local culture—though of the elite—the third part of the article investigates how Christian Ashrams function as dynamic centers for ecological praxis. The last part of the article considers how contemporary Indian Christian communities can respond to the ecological challenges confronting them.

Arellano-Yanguas, “Religion and Resistance to Extraction”

Arellano-Yanguas, Javier.  2015.  Religion and Resistance to Extraction in Rural Peru: Is the Catholic Church Following the People?.  Latin American Research Review 49 (S): 61-80.

Abstract: This article analyzes the Catholic Church’s involvement in social conflicts resulting from resource extraction activities in Peru. The nature and degree of the Catholic Church’s involvement vary greatly according to the type of conflict and the diversity of standpoints of the Church at the local level. The article focuses on three distinctive, widely known conflicts against the expansion of extractive activities. It shows that the importance conventionally given to the role of particular religious figures, their adherence to progressive ideologies, and the defense of the Church’s strategic interests do not fully encompass the complexity of local processes. In contrast, the article contends that the Church’s institutional embeddedness in local networks is the most influential factor in the involvement of Catholic organizations in anti-mining conflicts. Embeddedness coincides with a spirituality that prioritizes local people’s agency, whereby the priests and Church organizations accompany and follow the initiatives of local communities instead of taking a leading role. This does not mean that the Church takes a passive stance in these conflicts. Priests and other pastoral agents have incorporated environmental and human rights discourses into an explicit religious framework that amplifies the social space of the Church and provides legitimacy for mobilizations. In parallel, locally generated doctrinal frameworks permeate the official discourse of the Catholic Church, reinforcing the position of those committed to the defense of local demands.

Baird, “Conservation implications of the diffusion of Christian religious ideals”

Baird, Timothy D.  2014. Conservation implications of the diffusion of Christian religious ideals in rural Africa.  Population and Environment.  October 2014.

Abstract: Throughout developing countries, major world religions are spreading into areas important for biodiversity conservation, and little is know about the potential effects of this expansion. This paper examines the effect of religious ideals on mechanisms that underlie changes in population growth, economic development, and land conversion within a polygamous, agro-pastoral society near Tarangire National Park in northern Tanzania where Christianity is spreading rapidly. Mixed qualitative and quantitative methods of data collection and analysis are used to (1) identify primary Christian ideals and church messages within local communities regarding family planning, development, and land use; and (2) estimate the association between church membership and household measures of family size, school enrollment, and land use controlling for other factors. Findings indicate that the effects of church messages and membership may be consistent with conversation goals to limit population growth, promote local development, and encourage certain land uses over others.

Webster, “The Eschatology of Global Warming in a Scottish Fishing Village”

Webster, Joseph. 2013. “The Eschatology of Global Warming in a Scottish Fishing Village.” Cambridge Anthropology  31(1):68-84.

Abstract: In Gamrie, an Aberdeenshire fishing village home to 700 people and six millennialist Protestant churches, global warming is more than just a ‘hoax’: it is a demonic conspiracy that threatens to bring about the ruin of the entire human race. Such a certainty was rendered intelligible to local Christians by viewing it through the lens of dispensationalist theology brought to the village by the Plymouth Brethren. In a play on Weberian notions of disenchantment, I argue that whereas Gamrie’s Christians rejected global warming as a false eschatology, and environmentalism as a false salvationist religion, supporters of the climate change agenda viewed global warming as an apocalyptic reality and environmentalism as providing salvific redemption. Both rhetorics – each engaged in a search for ‘signs of the end times’ – are thus millenarian.