Abstract
Eco-Islam is often discussed from a theological perspective, but there are hardly any studies on the activist’s practices, their experiences and reasoning. In order to fill this gap and to emphasise the importance of studying lived religion, this article presents three interviews with young Eco-Islam activists in Germany. By using the method of cultural analysis, the author compares, summarises and abstracts their statements and activities, so that a comprehensive configuration is revealed. Cultural analysis focuses on cultural constellations and tries to think historical, social and biographical components together. To understand the Eco-Islam activist’s perspectives at a deeper cultural level, the author firstly represents a thick description of the statements and activities of her three respondents. Afterwards, she scrutinises the actors’ practices and processes by applying the dimensions of belief, practice and community on their everyday life and performative action. At last she filters three related themes on a cultural constellational level. Contribution: In this article, the author simultaneously highlights the implicit connections of eco-Islamic Activism to aspects of Othering and empowerment, aspects of (re-) interpretation of religious norms and aspects of transgressing environmental activism and the idea of an Islamic community.
Highlights
The Canadian blog ‘Khaleafa’ spreads ideas on how to celebrate a Green Ramadan
The enormous ‘Masdar’ project in the United Arab Emirates follows the aim of building an ecological and carbon dioxide-free city.1. These different projects are influenced by the same ideas of an Islamic way of dealing with nature and humankind, which are known as Eco-Islam
As Schwencke (2012:9) pointed out in her survey on ‘Globalized Eco-Islam’, the first phase that dated from the 1970s to the beginning of the 2000s was shaped by a theoretical debate on Islam and nature, while in the 21st century, practical questions and activism got central
Summary
The Canadian blog ‘Khaleafa’ spreads ideas on how to celebrate a Green Ramadan. The Indonesian Sufi influenced project ‘Bumi Langit’ pursues permaculture on their small farm. The enormous ‘Masdar’ project in the United Arab Emirates follows the aim of building an ecological and carbon dioxide-free city.. The enormous ‘Masdar’ project in the United Arab Emirates follows the aim of building an ecological and carbon dioxide-free city.1 These different projects are influenced by the same ideas of an Islamic way of dealing with nature and humankind, which are known as Eco-Islam (sometimes called Green Islam or Eco Jihad).. As Schwencke (2012:9) pointed out in her survey on ‘Globalized Eco-Islam’, the first phase that dated from the 1970s to the beginning of the 2000s was shaped by a theoretical debate on Islam and nature, while in the 21st century, practical questions and activism got central
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