By Sing C. Chew

Ecological Futures argues that heritage can be utilized as a consultant to attainable socioeconomic, political, and ecological situations that might rework our globalized international.

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Extra resources for Ecological Futures: What History Can Teach Us (Trilogy on World Ecological Degradation)

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There were no extreme forms of ascetic practice undertaken such as that of prolonged fasting and self-flagellation. Physical labor was encouraged, and six hours were allocated for it in a monk’s day. Meditation, prayers, and private reading were also part of the monk’s daily life. D. 543, the monastery underwent transformation. With the Dark Age conditions persisting in western Europe, the monastery became a key institution for medieval society (Cantor 1994; Daniel-Rops 2001). Flushed with able and literate monks it provided the necessary services to the community.

Given this, the life practice means to have responsibility to the locale where one inhabits. Such an obligation means that the essential life and natural processes of the place remain intact and evolving. By pursuing this sense of place one also develops a direct relationship with one’s immediate surroundings. This relationship is then transformed into a set of life practices and awareness. It involves being aware of the rhythms and contours of the landscape and the ecological relations that underline its dynamics.

The latter not only allowed the support of a larger population, but also provided the conditions for movement of peoples between one urban center and another and between regions. Ships and caravans were the modes of transportation used to ferry the goods. Such trading encounters between groups of merchants and exchange of products including food stuffs were also avenues whereby diseases could be transmitted or communicated. Furthermore, the mode of transportation such as trading ships has been known to carry disease-infected animals, such as rodents.

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