Panu Pihkala

Climate anxiety is intimately connected with climate grief. This article
applies interdisciplinary research and especially theories of grief and
bereavement to climate anxiety. The aim is to provide important
information regarding encounters between children and adults in
relation to climate change and other environmental crises. This is
useful for therapists, but also for many other adults who wish to
react constructively. The article explores various kinds of loss and
grief that people, especially children and youth, may experience in
relation to climate change. It is pointed out that many intangible
losses can be involved. These may be first difficult to notice, and
there is often disenfranchised grief in relation to them. Climate change
also produces nonfinite loss, which is challenging to live with.
Literature of grief research can help in discerning these and in reacting
constructively to them, but applications for the context of ecological
grief have to be made. Furthermore, the article applies the framework
of maturational loss into the context of climate change. While even
normal developmental changes can evoke sadness, climate change
can intensify this, because “climate maturity” brings many difficult
things to live with. At the same time, there are possibilities of adversarial
growth or post-traumatic growth because of climate anxiety, and
also these need more attention. The article ends with discussion about
the challenges and possibilities of encounters between adults and
children amidst the complex dynamics of climate emotions. The adults
have their own developmental tasks and potential maturational losses
which need engagement with.

Lukemisen merkitystä perustellaan usein sillä, että se edistää tunnetaitoja ja kykyä omaksua uusia asioita. Näihin oletettuihin vaikutuksiin perustuu osin myös viime aikoina suosioon noussut ilmastofiktio, joka pyrkii herättämään empatiaa ei-inhimillistä luontoa kohtaan ja tekemään ymmärrettäväksi laajamittaisia ympäristömuutoksia. Tulevaisuuteen sijoittuvien ilmastofiktioiden ajatellaan auttavan eläytymään siihen, mitä ympäristön tuhoutuminen voi tarkoittaa ihmisyksilöiden ja kokonaisten yhteiskuntien kannalta. Ekokriittinen kirjallisuudentutkimus on tutkinut kaunokirjallisuutta ihmisen ja luonnon välisen suhteen sekä ympäristönsuojelun näkökulmista. Vielä ei kuitenkaan ole juurikaan tutkittua tietoa siitä, miten kaunokirjallisuus vaikuttaa lukijoiden ajatuksiin ja tunteisiin ei-inhimillisestä luonnosta. Koneen Säätiön rahoittama ja Toni Lahtisen johtama Kirjallisuus ja lukeminen ilmastokriisin aikakaudella -hanke (Helsingin yliopisto, 2021–2024) tarttuu tähän kysymykseen ja selvit...

Climate emotions have become an increasingly salient issue since the beginning of the 2000s. This paper draws on data from in-depth interviews from the United States (USA) and Finland to provide insight into the complex dynamics of climate emotions in 23 environmentally active young people in these two countries. The analysis centers on two main themes: (a) complex dynamics of climate emotions and (b) identities and felt social expectations. The results support recent research about the importance of anger, grief, and guilt as very common climate emotions among active people, although a broad range of emotions was recognized by the participants. Some observations were made about the role of cultural factors in these two countries. Through this analysis, this article contributes to the understanding about the ways in which identities and felt social expectations shape climate emotions, including feelings of inadequacy and obligation. Analysis of the experiences of this limited number...

Researchers are increasingly trying to understand both the emotions that we experience in response to ecological crises like climate change and the ways in which these emotions might be valuable for our (psychical, psychological, and moral) wellbeing. However, much of the existing work on these issues has been hampered by conceptual and methodological difficulties. As a first step toward addressing these challenges, this review focuses on eco-anxiety. Analyzing a broad range of studies through the use of methods from philosophy, emotion theory, and interdisciplinary environmental studies, the authors show how looking to work on anxiety in general can help researchers build better models of eco-anxiety in particular. The results of this work suggest that the label "eco-anxiety" may be best understood as referring to a family of distinct, but related, ecological emotions. The authors also find that a specific form of eco-anxiety, "practical eco-anxiety," can be a deeply valuable emotional response to threats like climate change: when experienced at the right time and to the right extent, practical eco-anxiety not only reflects well on one's moral character but can also help advance individual and planetary wellbeing.

As the ecological crisis grows more intense, people experience many forms of eco-anxiety and ecological grief. This article explores the broad process of encountering eco-anxiety and ecological grief, and engages in the constructive task of building a new model of that process. Eco-anxiety and grief are here seen as fundamentally healthy reactions to threats and loss, and only the strongest forms of them are seen as problems. The aim is to help researchers, various professionals and the general public by providing a model which is (a) simple enough but (b) more nuanced than stage models which may give a false impression of linearity. The article uses an interdisciplinary method. The proposed new model includes both chronological and thematic aspects. The early phases of Unknowing and Semi-consciousness are followed potentially by some kind of Awakening and various kinds of Shock and possible trauma. A major feature of the model is the following complex phase of Coping and Changing, which is framed as consisting of three major dimensions: Action (pro-environmental behavior of many kinds), Grieving (including other emotional engagement), and Distancing (including both self-care and problematic disavowal). The model predicts that if there is trouble in any of these three dimensions, adjusting will be more difficult. The model thus helps in seeing, e.g., the importance of self-care for coping. The possibility of stronger eco-anxiety and/or eco-depression is always present, including the danger of burnout. The ethical and psychological aim is called Adjustment and Transformation, which includes elements of, e.g., meaning-finding and acceptance. The need for Coping and Changing continues, but there is more awareness and flexibility in a metaphase of Living with the Ecological Crisis, where the titles and subtitles of the three dimensions of coping are switched.

The environmental crisis is producing an increasing number of both physical and psychological impacts. This article studies the challenge of eco-anxiety for pastoral care, drawing from both interdisciplinary research and ecological theology. The aim is to help both practitioners and researchers to encounter eco-anxiety more constructively. The rapidly growing research about eco-anxiety and therapy is discussed in relation to pastoral care. The various forms of eco-anxiety are briefly analyzed. The role of the caregivers is discussed by using sources that study the challenges of therapists in relation to eco-anxiety. The existential depths of eco-anxiety are probed in the light of recent research and older existentialist theory. It is pointed out that the political character of ecological issues, especially climate change issues, causes many kinds of challenges for pastoral care. As the constructive conclusion of the article, various possibilities and resources for encountering eco-a...

Mikä on paras tapa viestiä kestävyyskysymyksistä? Tässä katsauksessa tarkastellaan kestävyysmurrokseen liittyvää viestintää erityisesti ilmastoviestinnän näkökulmasta. Ilmastoviestintää on arvosteltu ihmisiä liikaa tai tarpeettomasti pelottelevaksi ja syyllistäväksi. Katsauksessa perustellaan viimeaikaisesta kotimaisesta ilmastokeskustelusta otettujen esimerkkien avulla, miksi tällainen arvostelu on pääosin perusteetonta. Katsauksen päätelmänä on, että syyllisyys on hyödyllinen tunne, jota ei ole syytä karttaa, vaan jota tulee rakentavasti hyödyntää ilmasto- ja kestävyysviestinnässä.

The environmental crisis is producing an increasing number of both physical and psychological impacts. This article studies the challenge of eco-anxiety for pastoral care, drawing from both interdisciplinary research and ecological theology. The aim is to help both practitioners and re-searchers to encounter eco-anxiety more constructively. The rapidly growing research about eco-anxiety and therapy is discussed in relation to pastoral care. The various forms of eco-anxiety are briefly analyzed. The role of the caregivers is discussed by using sources that study the challenges of therapists in relation to eco-anxiety. The existential depths of eco-anxiety are probed in the light of recent research and older existentialist theory. It is pointed out that the political character of ecological issues, especially climate change issues, causes many kinds of challenges for pastoral care. As the constructive conclusion of the article, various possibilities and resources for encountering eco-anxiety in pastoral care are discussed, along with the connections with wider pastoral theology. It is argued that pastoral care providers should engage in self-reflection about their own attitudes and emotions related to ecological issues, preferably with the support of trusted peers or mentors. Various organizational developments are also needed to support care-givers. Dialectical thinking is one tool that can help to navigate the complex dynamics related to environmental responsibility, eco-emotions, and questions of hope or hopelessness.

There is a growing evidence that emotions shape people's reactions to the climate crisis in profound but complex ways. Climate emotions are related to resilience, climate action, and psychological well-being and health. However, there is currently a lack of research about the array of various climate emotions. There is also a need for more integration with general research about emotions. This article conducts a preliminary exploration of the taxonomy of climate emotions, based on literature reviews and philosophical discussion. The term emotion is used here in a broad sense, as is common in climate emotion research. Because of the urgency of the climate crisis and the lack of previous research, this kind of exploration is aimed to be helpful for both practical climate work and for future research which would include more systematic reviews of the topic. Research items which discuss at least five different climate emotions, based on empirical observations, are used as major sources and a table about them is provided. Climate emotions are discussed on the basis of interdisciplinary research. The article considers many aspects of the phenomena of climate anxiety and climate grief.

Anxiety and distress about the ecological crisis seems to be a rapidly growing phenomenon. This article analyzes the challenges and possibilities posed by such "eco-anxiety" for environmental education. Variations of eco-anxiety are analyzed, and it is argued that educators should be aware of the multiple forms that the phenomenon has. Eco-anxiety is found to be closely connected with many difficult emotions, such as grief, guilt, anger, and despair. However, anxiety also has an adaptive dimension, which can be called "practical anxiety". Anxiety is connected with expectation, motivation, and hopes. Previous research about eco-anxiety and ecological emotions in various disciplines is discussed, and related studies from various fields of education are brought together. Based on this extensive literature review, theoretical analyses are made, using a philosophical method. It is argued that environmental educators need organizational and peer support both in relation to their own difficult emotions and in order to develop emotional skills in their work. Educators should first practice self-reflection about eco-anxiety, after which they have many possibilities to help their audiences to develop emotional resilience. Potential practical activities related to eco-anxiety are discussed, drawing from various fields of education. These include validation of eco-anxiety and ecological emotions, providing safe spaces to discuss them, and, if possible, providing embodied and creative activities to more fully deliberate on them.

Eco-anxiety and climate anxiety are widely discussed in contemporary media and are subjects of growing research interest. However, there is a lack of research about the definitions and variations of these phenomena. This article analyzes various views of eco-anxiety from a wide range of disciplines. Insights from various anxiety theories are used to discuss empirical studies about forms of eco-anxiety. The article points out that uncertainty, unpredictability, and uncontrollability seem to be important factors in eco-anxiety. Most forms of eco-anxiety appear to be non-clinical, but cases of "pathological" eco-anxiety are also discussed. Other relevant terms and phenomena are scrutinized, such as ecological grief, solastalgia, and ecological trauma. The relationship between studies on eco-anxiety and research about ecological emotions and affect is probed. Eco-anxiety is found to be closely connected to fear and worry, but several disciplines include discussion of its character as existential anxiety. Psychosocial and sociological perspectives point out that social dynamics shape forms of eco-anxiety in profound ways. While paralyzing forms of eco-anxiety emerge as a problem, it is noted that eco-anxiety manifests itself also as "practical anxiety", which leads to gathering of new information and reassessment of behavior options. This variety of forms of eco-anxiety should be taken into account in healthcare and public discussion.

This article addresses the problem of “eco-anxiety” by integrating results from numerous fields of inquiry. Although climate change may cause direct psychological and existential impacts, vast numbers of people already experience indirect impacts in the form of depression, socio-ethical paralysis, and loss of well-being. This is not always evident, because people have developed psychological and social defenses in response, including “socially constructed silence.”
I argue that this situation causes the need to frame climate change
narratives as emphasizing hope in the midst of tragedy. Framing the
situation simply as a threat or a possibility does not work. Religious
communities and the use of methods which include spirituality have
an important role in enabling people to process their deep emotions
and existential questions. I draw also from my experiences from
Finland in enabling cooperation between natural scientists and theologians in order to address climate issues.

This report on climate anxiety is based on multidisciplinary research and observations made from practical actions taken to alleviate it. Written by eco-anxiety researcher Panu Pihkala. Editorial board: the experts of Mental Health Finland (Mieli ry.).

Table of Contents:
1. Introduction: What is Climate Anxiety?
2. The Health Effects of Climate Change
3. The Psychological Challenges of Dealing with Climate Change
4. The Symptoms of Climate Anxiety
5. Vulnerability and the Impact of Social Context
6. Action, Emotions and Meaningfulness
7. Appreciating and Encountering Various Emotions
8. Third Sector Initiatives and Resources
    Environmental Organizations where Space is Given for Dealing with Emotion
    Psychologist Organizations
    Peer Groups
    Facilitated Discussion Groups
    Ecopsychologists and Ecotherapy
    Individual Events that Deal with Climate Anxiety
    Environmental Education and Art
    Discussion Therapy by Individuals and Small Groups
Literature

In this article, I discuss the challenge posed to environmental
education (EE; and education for sustainable development) by
the thinkers who see the situation of the world as so severe that
‘sustainability’ is an outdated concept.

My approach is interdisciplinary and I discuss especially the
connections between EE and eco-psychology. Based on psychological
research, I argue that the wide-scale unconscious anxiety,
which people experience, should be taken very seriously in EE. My
discussion thus contributes in a new kind of way to a long-standing
key issue in EE, the gap between people’s values and the
perceived action.

Scholars of eco-anxiety have argued that instead of not caring,
many people in fact care too much, and have to resort to psychological
defenses of denial and disavowal. Thus, the question in EE
is not anymore whether EE should deal with anxiety, for anxiety is
already there. The prevailing attitude in EE writing is right in
emphasizing positive matters and empowerment, but the relation
between hope and optimism must be carefully thought about and
a certain sense of tragedy must be included. Therefore, my article
participates in the discussion about the role of ‘fear appeals’ in EE.

My discussion is directed to anyone who wants to understand
the reasons for inaction and the ways in which these may be
overcome.

This chapter provides an introduction to the phenomenon of eco-anxiety and discusses various proposals that have been made in relation to it worldwide, but the final and constructive part of author text is directed most of all to people in industrialised countries. It describes the Finnish movement related to eco-anxiety, hope, and theology, and provides an agenda for a theology of eco-anxiety. A liberating contextual theology of eco-anxiety recognises the need to encounter dark emotions, and dares to hope and act at the same time. The chapter describes several key points related to various elements of Christian theology and congregational life as regards eco-anxiety and hope. Christian theology and congregations have much experience of living with suffering, practising compassion for those who are in sorrow, and providing people with resources to deal with the fact that they are mortals. The ancient Christian notion of service now applies to both humans and other creatures, towards Creation.

Environmental theology (or, ecotheology) developed slowly during the first half of the twentieth century and has become a major field of study since the late 1960s. While many of the issues discussed in ecotheological works have included consequences for food production and eating habits, these themes were often not explicitly discussed. The reasons for this are interesting and complex. issues related to food have been culturally very sensitive and have manifold connections to religiosity. in regard to the discussion about the rights and value of animals, controversies have been seen to arise between ecotheology and ‘animal theology’. Recently, a new interest has arisen in the themes of food, eating, and Christian theology, which has resulted in a new field of literature which could be called the ‘theology of eating’. This article gives an overview of the relations between these fields, with an emphasis on both early ecotheology and new literature about the theology of eating.

Ilmastonmuutoksesta ja sen vaatimista toimenpiteistä esiintyy suurta erimielisyyttä. Vaikuttaa siltä, että koko aiheesta on vaikea puhua. Tuore kansainvälinen kirjallisuus yhdistelee kiinnostavasti eri tutkimusalojen näkökulmia tämän ongelman syistä. Tässä artikkelissa nostan esiin sellaisia keskeiseksi katsottuja teemoja, joista on Suomessa keskusteltu toistaiseksi kohtalaisen vähän. Samalla esittelen kaksi yleistajuista uutta teosta, jotka tarjoavat monipuolisia näkökulmia.

Abstract In this article we argue that drama can provide complementary knowing for climate change education and shed light on the complexity of related psychosocial issues. We bring together an interdisciplinary understanding of eco-anxiety, psychosocial responses to climate change, and drama education. We draw on performance narratives created with young people in Finland and explore the psychosocial dynamics of climate change education. Three key themes are discussed in more detail in relation to education: 1) psychosocial dynamics; 2) alienation; 3) tragedy. The performance workshops provided a safe and creative space for exploring young people’s thoughts and images related to climate anxiety. Many relevant but often silenced issues became visible and were lived through in the process of performance making. This seemed to be fruitful both to the performers, teachers, and researchers, and suggests future, longer-term work would prove beneficial for engaging with these issues.

Kirjallisuudentutkija Toni Lahtinen saapui Seattleen juuri ennen koronavirus-pandemian puhkeamista maaliskuussa 2020. Seuraavien viikkojen aikana han lahetti sahkoisia postikortteja ymparistoahdistus-tutkija Panu Pihkalalle Helsinkiin. Tutkijoiden kirjeenvaihto sisaltaa ensikaden havaintoja ja laaja-alaisia pohdintoja globaaleista ahdistuksista. Seattlessa vahvistettiin 21.1. 2020 Yhdysvaltojen ensimmaiset koronatartunnat, ja maaliskuun puolivaliin mennessa Washingtonin osavaltiossa tartuntoja oli asukaslukuun nahden enemman kuin yhdessakaan muussa osavaltiossa. Lahtisen vierailun paattyessa Yhdysvalloissa koronavirukseen oli menehtynyt noin 75 000 ihmisia, ja tyottomien maara oli lisaantynyt noin 20 000 000 henkilolla.

Tämä ensimmäinen laajempi suomenkielinen raportti ilmastoahdistuksesta perustuu monitieteelliseen tutkimukseen sekä käytännön toiminnasta tehtyihin havaintoihin.

Ilmastoahdistus määritellään osaksi laajempaa ympäristöahdistuksen ilmiötä: kyse on vaikeista tuntemuksista, jotka kumpuavat merkittävässä määrin ympäristöongelmista ja niiden uhasta. Laajassa tarkastelussa sekä ympäristö- että ilmastoahdistus asettuvat osaksi sitä ilmiötä, jossa maailman tila (eli ns. makrososiaaliset tekijät) vaikuttaa mielenterveyteen.

Ilmastoahdistus voi olla ongelma, jos se on niin voimakasta että henkilö lamaantuu, mutta lähtökohtaisesti ilmastoahdistus ei ole sairaus vaan ymmärrettävä reaktio maailman ympäristöongelmien suuruuteen. Ilmastoahdistus on usein toiminut myös merkittävänä voimavarana, mutta tämä edellyttää sitä, että henkilö löytää yhdessä toisten kanssa a) riittävästi aikaa ja tilaa tunteiden käsittelyyn sekä b) riittävästi toimintamahdollisuuksia ilmastonmuutoksen hillitsemiseksi.

Raportissa sijoitetaan ilmastoahdistus osaksi ilmastonmuutoksen keskeisiä terveysvaikutuksia (luku 2). Kaksi keskeistä psykologista haastetta ja tehtävää (luku 3) ovat a) sopeutuminen muuttuviin olosuhteisiin eli toimintakyvyn ylläpito ja b) oman eettisen vastuun hyväksyminen ja samalla suhteellisuudentaju, eli kyky elää ambivalenssin kanssa. Raportissa julkaistaan ensi kertaa suomeksi katsaus ilmastoahdistuksen erilaisiin oireisiin kansainvälisen tutkimuksen valossa (luku 4). Oireet voidaan sijoittaa skaalalle vaikeista lieviin ja ne ilmenevät usein psykofyysisesti. Oireiden tunnistamista vaikeuttavat niiden moniulotteisuus (ilmastonmuutos vaikuttaa lähes kaikkeen) ja ilmastonmuutokseen liittyvät sosiaaliset jännitteet.

Luku 5 käsittelee erilaisia altistavia tekijöitä ja sosiaalisen kontekstin roolia ilmastoahdistuksen kanssa pärjäämiselle. Luku sisältää luettelon erityisen altistuneista ihmisryhmistä ja elämäntilanteista. Osa näistä ihmisryhmistä kokee ilmastoahdistus-termin omakseen (esimerkiksi nuoret) ja osa kokee ilmiöön liittyviä oireita, mutta kutsuu niitä eri nimillä (esimerkiksi monet maanviljelijät).

Kuudes luku nostaa esille elämän merkityksellisyyden kokemisen keskeisyyden ilmastoahdistuksen kanssa pärjäämisen kannalta (meaning-focused coping, eksistentiaalinen hyvinvointi). Luvussa 7 keskustellaan monista erilaisista ilmastoahdistukseen mahdollisesti liittyvistä tunteista, kuten surusta, pelosta ja syyllisyydestä. Ilmastoahdistusta voi lähestyä myös järkytyksiin ja traumoihin liittyvistä näkökulmista. Tunnetaidot ja mielenterveystaidot auttavat ilmastoahdistuksen käsittelyssä. Raportti korostaa myös vaikeiden tunteiden voimavaraluonnetta.

Luvussa 8 tarjotaan laaja katsaus toimintamuotoihin sekä materiaaleihin, joita on viime vuosina kehitetty ilmastoahdistuksen käsittelemiseksi sekä kansainvälisesti että Suomessa. Painopiste on kolmannen sektorin toimintamahdollisuuksissa. Toiminnan erilaiset perusmuodot ovat a) oma-apu ja sen tueksi luodut materiaalit, b) ryhmätoiminta, c) tapahtumat ja d) vertaistuki. Raportti esittelee esimerkiksi Australiassa ja Isossa-Britanniassa luotuja laajahkoja materiaaleja sekä toimintamalleja. Psykologijärjestöjen lisäksi käsitellään esimerkiksi ympäristöjärjestöjen, ekopsykologien, taiteilijoiden ja ympäristökasvattajien luomia toimintatapoja.

Raportin kirjoittaja TT Panu Pihkala on erikoistunut ympäristöahdistuksen monitieteelliseen tutkimukseen Helsingin yliopistossa. Hän on myös julkaissut aiheesta tietokirjallisuutta.

This study analyzes early twentieth-century ecotheology about which it provides a great deal of new information. The focal point for the study is the work of Joseph Sittler (1904–1987), an American Lutheran and ecumenical theologian. By using systematic analysis and historical methods, Sittler’s thought is set into its context in relation to other early ecotheology and environmentalism.

Many strands of early ecotheology are reintroduced into the discourse on ecotheology. For the first time, a relatively comprehensive overview of early ecotheology is given. American and British sources are the most prominent, although some discussion about Scandinavian ecotheology is included.

The role of these early ecotheologians is discussed in relation to environmental history and environmental education. The findings show that ecotheology was not as strongly separated from other environmentalism as it was after the end of the 1960s and the Lynn White discussion. Early ecotheologians contributed to the general development of environmental thought and action.

This study analyzes early twentieth-century ecotheology about which it provides a great deal of new information. The focal point is the work of Joseph Sittler (1904–1987), an American Lutheran and ecumenical theologian. Through the use of systematic analysis and historical methods, Sittler’s thought is placed in context in relation to other early ecotheology and environmentalism.
Many strands of early ecotheology are here reintroduced into the discourse on ecotheology, such as the British contributions by both Anglican and Reformed theologians. For the first time, a relatively comprehensive overview of early ecotheology is given. American and British sources are the most prominent, although some discussion about Scandinavian ecotheology is included. German sources are not used, but early German ecotheology is briefly discussed.
The study confirms that there were significant forms of Christian environmental thought and action well before the “age of environmentalism” began in the 1960s. This fact has consequences for the definition of “ecotheology.” The study includes substantive discussion of definitions, typologies and methods of environmental theology. It argues that ecotheology (or ecological theology) has many benefits as a general term for the subject matter. The existence of early ecotheology requires that the concept be widened to include these early forms, even though a significant change took place in the 1960s, when a wider ecotheological movement was born.
For the first time, the growth of ecotheology is placed in the historical context of theological developments in the twentieth century. One of the findings is that certain socially-oriented forms of Christian theology included environmental concerns early on. Especially significant in this regard is Walter Rauschenbusch, the famous Social Gospel theologian, whose ecotheology receives a close reading for the first time in this study, and the multitalented Liberty Hyde Bailey. The study shows that their concerns were picked up by different post-liberal (in a general sense) and neo-liberal theologians, such as several of the “realist theologians” in the United States. Paul Tillich’s theology of nature evidently made a powerful impact. The most influential early ecotheologians combined insights from both liberalism and neo-orthodoxy. Through their work, the legacy of early ecotheology was carried on to the next generation, who made their mark in the age of environmentalism. 
In this study, Sittler’s early theological development is comprehensively examined for the first time. Although Sittler grew up in a traditional American Lutheran environment, he was affected by ecumenical currents relatively early on. Already in his youth he manifested a strong interest in the natural world and the fine arts, both of which later became major themes in his theology. Sittler was shaped by neo-orthodoxy and Scandinavian theology as propounded by his teachers John O. Evjen and Walter M. Horton, and he later became closely involved with the “realist theologians,” including Tillich. Sittler contributed to the changes in American Lutheranism, especially with his first book, The Doctrine of the Word (1948), and he soon moved in an ever more ecumenical direction. He was influenced by process thought, but developed his (eco)theology in a more traditionally theistic manner.
Sittler began addressing environmental concerns in the early 1950s, especially in his seminal essay “A Theology for Earth” (1954). At the same time he found his theological stance: Sittler wanted to develop neo-orthodoxy-influenced theology in a more earth-affirming direction. Many of the ecotheological arguments Sittler used are already found in some form in earlier ecotheology, but out of these arguments, Sittler constructed a more comprehensive ecotheology in a creative fashion. He included basic notions of stewardship, yet Sittler was exceptional in emphasizing the status of nature as “man’s sister” and the interdependence of humans and the rest of nature. He further developed many of his insights in his later work, which is a topic for future research.
Overall, early ecotheology emerges from this study as multifaceted. There was dominion (Horton) and stewardship ecotheology (the agrarians, Walter C. Lowdermilk, the Malvern Conference 1941); there were eco-justice elements (Daniel Day Williams, Sittler), emphasis on spiritual experiences in nature (Bernard E. Meland) and ecological subjectivity (Charles E. Raven, Herbert H. Farmer, Tillich, Sittler). There was both strong and weak anthropocentrism, and some early ecotheologians emphasized the theocentric, intrinsic value of nature (Bailey, Tillich, Sittler). Numerous themes are featured, such as aesthetics, eschatology, Christology, Incarnation, sacraments and theological anthropology.
The role of these early ecotheologians is discussed in relation to environmental history and environmental education. The findings show that ecotheology was not as emphatically separate from other kinds of environmentalism as it was after the end of the 1960s and the Lynn White debate. Early ecotheologians contributed to the general development of environmental thought and action.

Ecological changes evoke many felt losses and types of grief. These affect sustainability efforts in profound ways. Scholarship on the topic is growing, but the relationship between general grief research and ecological grief has received surprisingly little attention. This interdisciplinary article applies theories of grief, loss, and bereavement to ecological grief. Special attention is given to research about "non-death loss" and other broad frameworks about grief. Dynamics related to both local and global ecological grief are discussed. Kinds of potential losses arising out of ecological issues are clarified with the frameworks of tangible/intangible loss, ambiguous loss, nonfinite loss, and shattered assumptions. Various possible types of ecological grief are illuminated by discussing the frameworks of chronic sorrow and anticipatory grief/mourning. Earlier scholarship about disenfranchised ecological grief is augmented by further distinctions about various forms it may take. The difficulties in defining complicated or prolonged grief in ecological context are discussed, and four types of "complicated ecological grief" are explored. Based on the findings, three special forms of ecological loss and grief are named and discussed: transitional loss and grief, lifeworld loss, and shattered dreams. The implications of the results for ecological grief scholarship, counselling and coping are briefly discussed. The results can be used by psychological and healthcare professionals and researchers, but also by members of the public who wish to reflect on their eco-emotions.

12-sivuinen akateeminen essee tarkastelee eräiden Pohjois-Amerikan intiaaniteologien ekoteologisia näkemyksiä. Pääpaino on kristillisten intiaaniteologien tarkastelussa.
Sisällys:
Johdanto 1
Taustaa: Pohjois-Amerikan alkuperäiskansojen luontokäsityksistä 2
Ärhäkkä toisinajattelija: Vine Deloria Jr. 4
Creation and Culture: intiaanit 1980-luvun ekumeenisessa tutkimusprojektissa 5
George Tinker: luterilainen intiaaniteologian ammattilainen 8
John Hart ja roomalaiskatolinen intiaaniteologia 9
Black Elk 9
Fools Crow 10
Hartin näkemys intiaaneista ja katolisuudesta 11
Lopuksi 11
Kirjallisuus

Ecological theology (in short, ecotheology) is a rather new field in academic study of theology. While all Christian theologies can be analyzed for their views about the value of non-human nature, the concept ‘ecotheology’ is often used to refer to theology which explicitly argues on the behalf of the value of the environment. Thus defined, ecotheology refers mostly to Christian theologies since the rise of wider environmental consciousness since the late 1960s. While in the long history of Christian theology there have been interesting and sometimes also influential ecotheological strands, most writing and action on the field is relatively recent.

The amount of ecotheological literature has grown rapidly since the beginning of the 1970s. Although there has lately been growth in international co-operation in research on the field, study of ecotheology tends still to be somewhat sporadic. Many volumes do not take into account the previous research on the field as widely as would be beneficial.

This guide helps especially beginners in ecotheological studies to find the most relevant introductory literature to begin with. Many volumes on ecotheology are massive collections of articles, and it is not easy for a beginner to get a grip on the field. In my studies both in North America and Europe, I have also noticed that the introductory volumes are not known everywhere. Even in academic institutions with a long history of study on the field there may be lack of contact with certain helpful international resources.

This guide has a certain focus on systematic theology. While many of the works introduced below include discussion on ethics and also, to a certain extent, discuss practical environmental work, they mostly analyze and display the overall theological viewpoints of different traditions and theologians.

This research-based but practice-oriented material discusses the possibilities of church buildings and architecture for environmental education. The focus in on Christian theology and church buildings, but many of the insights can be applied to various world views.

The material has three sections:
1) The environmental impact of the church building
2) Environmental education by church architecture
3) Environmental education in and around the church building.

Previous discussions on "architecture and the environment" have tended to focus on question number one, but I argue that there is much to accomplish by more attention to also the two others.

Artikkeli (valmis mutta aiemmin julkaisematon) analysoi erilaisia tapoja jaotella kristillisiä ekoteologioita. Artikkelissa hahmotetaan kolme pääasiallista jaottelutapaa: kirkkokunnallinen, maantieteellinen ja temaattinen jaottelu. Eri jaottelutapojen vahvuuksia ja heikkouksia analysoidaan. Erityishuomiota kiinnitetään erilaisten temaattisten jaottelumallien vertailuun ja niiden käyttöhistoriaan suomalaisessa keskustelussa. Ekoteologi H. Paul Santmiren temaattinen jaottelumalli esitellään suomalaiseen keskusteluun.