Human-nature relations in deep ecology and Islam

Within the environmental sociology, Cotton and Dunlop, who have developed a new ecological paradigm by influencing from Durkheim's sociology, argue that a new ecologic societal collective memory needs to be developed in order to overcome ecological crises. Based on the question of what would be the source of such ecologic societal collective memory, this thesis focuses on the possible driving force that could transform the societal life style that is compatible with ecological balance. This thesis assumes that religious understandings and environmental ethic perspectives, ignored within the sub-discipline of the environmental sociology that studies reciprocal relationships and interactions between society and nature, can be the driving force for constructing new ecological consciousness, ecologic societal collective memory and canalizing individuals toward environmental movements. Thus, this thesis compares and contrasts the deep ecology philosophy and Islam on the basis of their approach on human-nature relations. It analyzes similarities and differences between deep ecology and Islamic environmental ethics based on some themes. Environmental sociology's failing to satisfy offer satisfying solutions to environmental problems by itself and disregarding the religious and non-religious environmental ethics resulted in adopting an interdisciplinary approach in this thesis. It is important to transcend discipliner boundaries and adopt interdisciplinary approach in order to understand human-nature relations comprehensively and completely. Based on the analysis, the main conclusion of the thesis is the following: regarding with human-nature interactions, the deep ecology refuses anthropocentric value orientation and accepts eco-centric value orientation. Islam neither adopts anthropocentric nor eco-centric value orientation. Different from these, Islam comprises a teo-centric value orientation. Teo-centric perspective includes God-centered approach toward nature and nature-human interactions. Teo-centric Islamic eco-ethic is constructed on the basis of 1) unity principle (Tevhid); 2) Responsibility (Khalifa); 3) Balance (Mizan); 4) Creation (Fıtrat). Key words: Environmental Sociology, Ecological Crisis, Deep Ecology, Islamic Environmental Ethics, Teo-Centrism, Anthropocentrism, Eco-centrism