Environmental crises, sustainability and spiritual ecology

What were once warning scientific reports have now become frequent news in the media: record temperatures, uncertain weather seasons, depletion of natural resources and extinction of species; pollution growth; population explosion and excessive consumption is a reality on almost every planet – we live in an environment profoundly transformed by human action[13].

According to the world cities report[15], more than half of the world’s population lives in cities, and the trend is to increase to 60% in 2030. This “progress” is reinforced by the idea of an urban dystopia, where ease, comfort and abundance of goods are sold[7]. In consequence, the consumption of energy resources, fossil fuels, water sources and forests is intensifying — with the accumulation of waste, pollution, inequalities and diseases. This linear system is not sustainable[13]. A logical and simplistic resolution to reverse this worrying situation would be to seek more sustainable means of production and consumption to maintain the functioning of life. However, strategies structured based on notions of sustainable development based on the capitalist system do not presuppose a transformation in these patterns and, therefore, are insufficient to result in a significant change in the global picture[4]. That is to say: there is no point in recycling plastics if you continue consuming tons of them. Even with a smaller impact, a lot of resources are still spent to maintain this standard of production and consumption, which the planet can no longer sustain.

Another more complex approach is to consider this current collapsed reality derives from the lack of “connection with nature”, where people’s isolation is diagnosed as “nature deficit disorder”, characteristic of way of life based on capitalist system. This disorder refers to the idea that human beings are spending less time outdoors, and the belief that that this change results in a wide range of physical and behavioral problems derived from a life disconnected from the natural world[10].

This separation has contributed to all kinds of social problems, as well as a dramatic decrease in environmental awareness and care. Many scholars declare that “separation from nature” is one of the main obstacles to effective environmental protection[5].

Once the dissociation between human and nature is understood as a fundamental part of the contemporary crisis and unsustainability of systems, the solution to this problem involves not only creating more environmentally appropriate technologies, but also overcoming this disconnection. This proposal would then involve an ethical-political articulation between at least three dimensions:

(i) the human being with nature, (ii) their social relations and (iii) their subjectivity[4]. To do so, it is necessary to consider these deeper questions of life, essentially the spiritual nature[14].

Therefore, including religions and spiritualities in environmental concerns can be a promising path towards finding solutions to the current complex context. In general, spiritual ecology does not privilege any particular religion or spirituality, but encourages everyone to be more environmentally conscious, responsible, reverent and caring in promoting more sustainable, greener and more just lifestyles and societies[14].

Spiritual ecology, a field of study based on environmental sciences, religions and spiritualities[2], has proven to be a relevant and recognized area of study by natural scientists and environmental organizations [14]. Its purpose is to transcend some of the usual conflicts and antagonisms of these sciences, in order to compile necessary knowledge for current times.

In this sense, the anthropological field of spiritual ecology thus provides a vision of how people and their cultures create symbolic systems of human-planet relationships, and how this relationship can unfold in practical ways and cultures. In this proposal, cultural diversities and different interpretations of the world must be considered, which unfold into different systems of values and meanings[2].

Despite the multiple fronts of discussion and conceptualization about the human-planet and religion-ecology relationship, this study is interested in specifically advancing a theory that is widespread in anthropology: animism — all elements of nature have human characteristics and agencies[3].In addition to a religion, this worldview and set of beliefs are associated especially with indigenous Amerindian peoples, and determine their ways of life and worldview [3], Therefore, Amerindian peoples are linked to a deep wisdom about nature, based on worldviews where all aspects of life are interconnected.

This system of beliefs, where there is no dissociation between human and nature, opposes the disconcerting current movement already mentioned. In the current serious context of humanity, the recognition of this knowledge accumulated over millennia and the rescue of ethical values present in these ancestral sources that form the identity of nations have been valued as a necessary and essential path to support the process of renewal and transformation of humanity[4].

In this trend, this study seeks to understand this phenomenon of valuing indigenous culture in territories outside their own and how this interaction of cultures dialogues with the human-nature relationship. To this end, in particular, Portugal is one of the frequent destinations for indigenous people from the Amazon; where retreats, ceremonies and cultural events take place. Based on exploratory fields of participation in five ceremonies — two in 2022 and three in 2023 — participant observation and informal conversations were used as methods of collecting empirical information. Such ceremonies have common aspects and particularities, which were sought to be presented in a descriptive and symbolic way.

Exploratory ethnography of Amazonian shamanism in Portugal

The practices of indigenous shamanism in foreign territories essentially occur with the arrival of indigenous shamans from the Amazon to Europe to carry out ceremonies, cultural events and private healing sessions. This movement happens especially in spring and summer, in general the indigenous delegations travel to different countries, such as Norway, Holland, Poland, Austria, Switzerland and Denmark, and in particular Portugal, the specific area of this study.

The events mentioned in this article took place on rural farms in various locations in Portugal, in the form of weekend retreats. In addition to the shamanic experience, it is clear that these recesses of everyday life, interactions with people of the same interest, and the abundant environment of natural beauty provide participants with well-being and happiness[10].

The ceremonies were led by spiritual leaders of the Huni Kuin and Yawanawa and Noke Koi people. These three people belong to the same linguistic group of the Pano trunk, coming from the Juruá valley, into Amazon biome, Acre- Brazil. This fact corroborates the myths common to these groups, about the “mission” to bring this ancestral knowledge to non-indigenous people, forming important alliances for the continuity of both cultures. Despite the particularities, there are quite similar aspects regarding their ceremonial clothing, adornments, musical instruments, ornaments, songs and medicinal and therapeutic elements. In general, the ceremony is performed by three indigenous people from the same village with some degree of kinship. They are presented as spiritual leaders with experience through passing rites and trials. This process makes them subjects with specialized roles with the ability to cure diseases and the ability to manipulate natural phenomena such as lightning and thunderstorms[1].

These faculties are fundamental to maintaining the proper functioning of the communities where they live[12]. Outside the forest, these spiritual leaders are able to facilitate ceremonies for non-indigenous people, always with the aim of healing. This central healing aspect, mentioned many times by leaders, is seen as a primary “mission”. In this view, the Western world would need this light brought by indigenous people, who would be spiritual messengers of an ancestral tradition that would provide a truer connection with nature, curing the planet of the “evils of development”[11].

The beginning of the ceremonies is considered the special moment for healing. After the prayers made by the shamans, they begin repeated chants or very solemn and sober prayers, also recognized as icaros, a fundamental element of the practice of indigenous[6]. After the more sober moment, the spiritual leaders enter a more joyful movement, with music with drums, guitar and lively songs. Most of the songs are in the native language of each people. Even without understanding the meaning of the letters, the feeling of peace, blessing and communion seems to emanate in the environment. It is common on this occasion for some participants to dance and sing, creating a harmonious and happy dynamic in the space. The chants continue almost constantly until the end of the ceremony. Just with some intervals of silence, and also some speeches from the shamans, where they tell some mythical story of their culture, or even narratives about their ways of life and daily life, transmitting this respect and knowledge about nature to the participants.

The ceremonies as a whole are quite introspective. In two ceremonies there was a final moment of public sharing of the experiences of all participants. This made it possible to realize that each person experiences things differently and uniquely, with feelings, perceptions and symbolisms related to their own history. In general, the speeches were of gratitude, saying how special, challenging or inexplicable the experience was. It had messages of love, transforming yourself, learning to be a better person for a better world. Similar perceptions are reported in studies such as Fotiou (2012), which address the practice of indigenous shamanism in Peru, where the participation of non-indigenous people is common.

Just as the opening prayers were said, the closing prayers of the ceremony were also said. Indicating that there is a sacred moment, where spirits can communicate, protect and guide participants in the experience. After closing, indigenous leaders thank the participants and organizers, as well as the spirits, nature beings and forest medicines. At this time they report on the constant threats that their people suffer, due to the decline of forests and climate change. Therefore, for them, this is a moment of important exchange, so they also become stronger and can continue their missions as guardians of the forest for future generations with the desire to continue living their cultures and ways of life. This message is expanded as everyone’s responsibility in environmental protection.

The organizers conclude the meeting, thanking everyone for their presence, the spirits of the forests, and in particular, the presence of the shamans. The appreciation of indigenous knowledge is praised, expressing how this other way of seeing the world was maintained from generation to generation, and how important and special it is to welcome them and be able to experience this culture. The role of indigenous people as protectors of the forests is recognized, and the contribution of everyone there strengthens this activist movement for environmental awareness and preservation. In this sense, it is important to reveal that these events are paid for at unaffordable prices.

Justifiable value for the costs of bringing the indigenous people and medicine, including logistics, food, accommodation and fees for the workers involved. This condition allows the participation of people with high purchasing power, with very similar profiles for all ceremonies: European foreigners, “rich” Portuguese and white people between 30 and 50 years old. It is not yet possible to discuss in depth the contradictions of these very different universes between participants and indigenous people. However, there is an indication that the resources of indigenous ceremonial work – or part of it – are reverted to improving the quality of life of their communities, which also represents the environmental preservation of their territories, in this case, the Amazon: an important biome to combat climate change.

Conclusion

Recognizing that current sustainable technologies are not sufficient to maintain human life on the planet, other ways of seeing and doing the world are essential, especially those that bring humans and nature closer together. Shaman David Kopenawa, in his book “Fall from the Sky” (written together with Bruce Albert), reports on the importance of the work of indigenous spiritual leaders to sustain the sky. In this dialogue with the entities of nature, they negotiate good living to keep life functioning. The importance of legitimizing and supporting this knowledge is highlighted. The expansion movement to other territories also seems to be a possible and applicable path for those interested.

As suggested by thinker Ailton Krenak (2022), “it is necessary to learn to listen to the beings that already inhabited the earth before humans, be they rivers, mountains and forests; They have already experienced many transformations and know how to adapt to them.” Within this urgent call, to look at the past to consider a possible future, these ancestral practices can be a way to sharpen the ears of more and more people, and who knows, we will be able to overcome this unique and challenging moment, where apocalyptic scenarios are narrated by scientific circles and the news.

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