Mining in Dayak Lands: A Case of Ecological Sin

 

Mining in Dayak lands poses deep environmental, moral, theological crisis by Grok.

Researcher: Masri Sareb Putra, M.A.
Release Date: June 15, 2025

Introduction

The environmental devastation wrought by mining activities in the Dayak lands of Kalimantan, Indonesia, presents a profound moral and theological challenge. Drawing on the philosophical and theological insights of Thomas Aquinas, particularly his concept of sin as contra natura (against nature), and the ecological vision articulated by Pope Francis in his encyclical Laudato Si’ (2015), this article argues that the destruction of Dayak lands constitutes an ecological sin. This sin, rooted in actions that violate the natural order established by divine reason, disrupts the harmony between humanity, creation, and God, while disproportionately harming indigenous communities. By integrating Aquinas’s framework with Pope Francis’s call for an integral ecology, we illuminate the moral imperatives for addressing environmental degradation in Kalimantan and advocate for a theological reorientation toward ecological conversion.

Aquinas’s Concept of Sin as Contra Natura

In his magnum opus, Summa Theologiae, Thomas Aquinas articulates a robust theology of sin, defining it as an act that contravenes the natural law (lex naturalis), which reflects God’s rational order for creation (ST I-II, q. 71, a. 2). For Aquinas, the natural law is the participation of rational creatures in the eternal law, the divine blueprint governing the cosmos (ST I-II, q. 91, a. 2). Sin, therefore, is contra natura when it disrupts the inherent teleology of creation, undermining the rational and moral order established by God. Aquinas emphasizes that human actions must align with the purpose of creation, which is to reflect divine goodness and foster the common good.

This framework is particularly relevant to environmental ethics. Acts that exploit or destroy the natural world, such as deforestation, pollution, or resource extraction without regard for sustainability, violate the rational order of creation. Such actions are not merely practical failures but theological transgressions, as they defy the divine will embedded in the natural world.

Laudato Si’ and Ecological Sin

In Laudato Si’, Pope Francis builds upon the Thomistic tradition, though without explicitly invoking the term contra natura. He introduces the concept of “ecological sin,” describing environmental destruction as a moral failing that disrupts the “common home” entrusted to humanity (LS, §8). Francis’s vision of integral ecology underscores the interconnectedness of human, environmental, and divine relationships, asserting that “everything is interconnected” (LS, §138). Environmental degradation, therefore, is a sin not only against nature but also against God and marginalized communities who depend on the land.

Francis critiques the anthropocentric paradigm that prioritizes human dominion over creation without responsibility (LS, §67). This echoes Aquinas’s view that sin arises from disordered human desires that prioritize self-interest over the common good. In the context of mining in Kalimantan, the pursuit of economic gain through extractive industries exemplifies this disorder, as it disrupts ecosystems, displaces indigenous peoples, and undermines the moral order of creation.

Mining in Dayak Lands: A Case of Ecological Sin

The Dayak lands of Kalimantan, rich in biodiversity and cultural heritage, have been profoundly impacted by large-scale mining operations, particularly coal and gold extraction. These activities have led to deforestation, river pollution, and the displacement of indigenous communities, who rely on the land for their livelihoods and spiritual practices. 

From a Thomistic perspective, such environmental destruction is contra natura, as it violates the natural order by prioritizing short-term economic gain over the long-term flourishing of creation. The degradation of forests and waterways disrupts the teleological purpose of these ecosystems, which Aquinas would argue are designed to reflect divine goodness and sustain life.

Moreover, the social consequences of mining align with Pope Francis’s concept of “social sin” in Laudato Si’ (LS, §30). The Dayak people, who have stewarded their lands for generations, face loss of territory, cultural erosion, and economic marginalization. This injustice compounds the ecological sin, as it violates the moral obligation to protect the vulnerable, a principle central to both Aquinas’s emphasis on the common good and Francis’s call for solidarity with the poor.

Theological and Moral Implications

The integration of Aquinas’s contra natura and Laudato Si’ offers a compelling framework for addressing the crisis in Dayak lands. First, it reframes environmental destruction as a theological issue, urging Christians to recognize mining’s ecological and social impacts as sins requiring repentance and reparation. Second, it calls for an ecological conversion, as advocated by Pope Francis, which involves a transformation of heart and action toward sustainable practices and respect for creation (LS, §217). For Aquinas, this conversion would entail a return to virtuous living in accordance with the natural law, prioritizing justice, temperance, and prudence in resource use.

Practically, this framework supports advocacy for stricter environmental regulations, the recognition of indigenous land rights, and the promotion of sustainable development models that honor the Dayak people’s relationship with their land. Theologically, it invites the Church to amplify the voices of indigenous communities and integrate ecological concerns into its moral teachings.

Conclusion

The environmental devastation in the Dayak lands of Kalimantan is not merely an ecological crisis but a profound theological one. Through the lens of Thomas Aquinas’s concept of sin as contra natura and Pope Francis’s vision in Laudato Si’, we see that mining activities in Kalimantan constitute an ecological sin, disrupting the divine order of creation and harming vulnerable communities. By embracing the call for ecological conversion, humanity can work toward restoring harmony with creation, honoring the Dayak people’s stewardship, and fulfilling the moral imperatives of justice and care for our common home. This theological reorientation offers hope for a future where the lands of Kalimantan, and all of creation, reflect the divine goodness for which they were intended.