Thematische Bibliographien / Religion and Animals

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Auswahl der wissenschaftlichen Literatur zum Thema „Religion and Animals“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Religion and Animals"

McGregor, Richard. „Religions and the Religion of Animals“. Comparative Studies of South Asia, Africa and the Middle East 35, Nr. 2 (2015): 222–31. http://dx.doi.org/10.1215/1089201x-3139000.

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Mukasheva, А. А., A. S. Ibrayev und I. K. Bolatbekova. „Maintaining a balance of religious freedom and animal rights“. BULLETIN of L.N. Gumilyov Eurasian National University. LAW Series 144, Nr. 3 (2023): 143–54. http://dx.doi.org/10.32523/2616-6844-2023-144-3-143-154.

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This article explores how kosher and halal slaughter without prior stunning causes unnecessary suffering to animals and attempts to find a balance between animal welfare and religious freedom. The connection between religion and animal slaughter is related to religious prescriptions and requirements that may affect the method and conditions of slaughter. In various religions, there are certain rules and rituals related to the killing of animals for food, including requirements for anesthesia, slaughter methods and prayer rituals. For example, in Islam there are requirements for halal slaughter, which is carried out in accordance with the principles of Islamic law. This includes the use of sharp knives, a single cut of the animal's throat, mandatory anesthesia and reciting prayers during slaughter. Other religions and cultures may also have their own specific requirements and rituals related to the slaughter of animals. It is important to note that the connection between religion and animal slaughter allows believers to perform rituals in accordance with their religious beliefs and principles. At the same time, many countries have legislative acts and regulatory requirements that regulate and control the process of slaughtering animals, taking into account religious and regime features.

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Otto, Randall E. „Zoroaster and the Animals“. Journal of Animal Ethics 11, Nr. 2 (01.10.2021): 73–82. http://dx.doi.org/10.5406/janimalethics.11.2.0073.

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Abstract Religion is often criticized for failing to uphold animal concerns, yet Zoroastrianism, an ancient religion that underlies the Abrahamic traditions as well as Eastern religions, offers some strikingly contemporary concerns regarding the kinship of human and nonhuman animals. Human and nonhuman animals alike have souls, free will, and life after death. In the middle of the second millennium BCE, Zoroaster called attention to the treatment of animals as necessary to the divine order and righteousness that has been disturbed by evil and sin. How humans treat animals also affects their own well-being in this world and the next.

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Komjathy, Louis. „Religion, Animals, and Contemplation“. Religions 13, Nr. 5 (18.05.2022): 457. http://dx.doi.org/10.3390/rel13050457.

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Animals teach each other. For humans open to trans-species and inter-species dialogue and interaction, animal-others offer important insights into, invocations of and models for diverse and alternative modes of perceiving, experiencing, relating, and being. They in turn challenge anthropocentric conceptions of consciousness and offer glimpses of and perhaps inspiration for increased awareness and presence. Might the current academic vogue of “equity, diversity, and inclusion” (EDI; or whichever order you prefer) even extend to “non-human” animals? Might this also represent one essential key to the human aspiration for freedom, wellness, and justice? The present article explores the topic of “religion and animals” through the complementary dimension of “contemplation”. Developing a fusion of Animal Studies, Contemplative Studies, Daoist Studies, and Religious Studies, I explore the topic with particular consideration of the indigenous Chinese religion of Daoism with a comparative and cross-cultural sensibility. I draw specific attention to the varieties of Daoist animal engagement, including animal companionship and becoming/being animal. Theologically speaking, this involves recognition of the reality of the Dao (sacred) manifesting through each and every being, and the possibility of inter/trans-species communication, relationality, and even identification. In the process, I suggest that “animal contemplation”, a form of contemplative practice and contemplative experience that places “the animal question” at the center and explores the possibility (actuality) of “shared animality”, not only offers important opportunities for becoming fully human (animal), but also represents one viable contribution to resolving impending (ongoing) ecological collapse, or at least the all-too-real possibility of a world without butterflies, bees, and birdsong.

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Sax, Boria. „Animals in Religion“. Society & Animals 2, Nr. 2 (1994): 167–74. http://dx.doi.org/10.1163/156853094x00180.

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Weatherdon, Meaghan S. „Religion, Animals, and Indigenous Traditions“. Religions 13, Nr. 7 (15.07.2022): 654. http://dx.doi.org/10.3390/rel13070654.

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This article examines how the field of Indigenous studies can contribute to expanding the way religious studies scholars think through the question of the animal. It suggests that Indigenous intellectual traditions, which often position animals as persons, relatives, knowledge holders, and treaty makers, prompt further reflection on the fundamental questions of what it means to be a human animal and member of a pluralistic cosmology of beings. The article considers how Indigenous activists and scholars are actively re-centering animals in their decolonial pursuits and asks how a re-centering of animals might also contribute to decolonizing the study of religion.

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Eaton, Heather. „Introduction: Religion, Animals and Transgenic Animals“. Worldviews: Global Religions, Culture, and Ecology 14, Nr. 1 (2010): 1–5. http://dx.doi.org/10.1163/156853510x489997.

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Aftandilian, Dave. „Teaching Animals and Religion“. Worldviews: Global Religions, Culture, and Ecology 25, Nr. 1 (23.03.2021): 48–70. http://dx.doi.org/10.1163/15685357-20211007.

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Abstract Although animals have served as subjects and objects of religion since the Paleolithic, they are often omitted from standard religious studies courses. In this article, I discuss some best practices for introducing students to the study of animals and religion. After outlining some of the benefits of teaching about animals and religion, I explain the pros and cons of the two main approaches: by tradition or by topic. The majority of the article discusses some of the most important topics to include, as well as how best to approach several of them in terms of pedagogy and media. The final section explains the importance of bringing real animals into courses like this, and offers a variety of experiential education techniques for doing so, including contemplative practices.

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Krone, Adrienne. „Religion, Animals, and Technology“. Religions 13, Nr. 5 (18.05.2022): 456. http://dx.doi.org/10.3390/rel13050456.

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Most beef cattle in the United States start their lives on pasture and finish them in crowded feedlots, releasing hundreds of pounds of the greenhouse gases methane and nitrous oxide, before they are transported to a slaughterhouse, where they are killed and their bodies are sliced into steaks and ground into hamburgers. Until recently, the alternatives to this system were either meat produced in the less sustainable but more humane method of raising cattle solely on pasture and utilizing smaller-scale slaughterhouses or plant-based meat substitutes. The development of the first cultured beef burger in 2013, produced through tissue engineering, raised the possibility of a newer and better alternative. In this article, I use the example of cultured meat to argue that religion and technology are co-constitutive, that they shape and reshape each other, and that the intersection between religion and technology in meat production has had and continues to have a direct impact on animals raised for meat. Kosher meat, industrial or cultured, exemplifies the complexities in the relationship between religion, technology, and animals and will serve as the example throughout this article.

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Matthews, Paul Robert. „Why Animals and Religion Now?“ Humanimalia 9, Nr. 2 (05.02.2018): 68–91. http://dx.doi.org/10.52537/humanimalia.9543.

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Over the last few of years, coming on the heels of a general turn toward the animal within the humanities and social sciences, a turn toward the animal and religion has taken place. This paper seeks to highlight some of the reasons why this turn has begun to take place and why thus turn has begun to take place only now. The works of Aaron Gross and Donovan Schaefer, I contend, represent a turning point in the history of the subject of religious studies for, in their work, other (non-human) animals are considered, as possible religious agents. Here, I engage the work of G.W.F. Hegel, Jacques Derrida, Émile Durkheim, J.Z. Smith, and Georges Bataille, to demonstrate the extent to which our thinking about religion has determined who can count as a religious subject and why the relatively recent turn toward religion and animals constitutes such a significant gesture within the history of religious studies and, for that matter, within the humanities in general.

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Dissertationen zum Thema "Religion and Animals"

Alexis-Baker, Andy. „The word became flesh| An exploratory essay on Jesus's particularity and nonhuman animals“. Thesis, Marquette University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3736243.

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In this exploratory work I argue that Jesus’s particularity as a Jewish, male human is essential for developing Christian theology about nonhuman animals.

The Gospel of John says that the Word became “flesh” not that the Word became “human”. By using flesh, John’s Gospel connects the Incarnation to the Jewish notion of all animals. The Gospel almost always uses flesh in a wider sense than meaning human. The Bread of Life discourse makes this explicit when Jesus compares his flesh to “meat,” offending his hearers because they see themselves as above other animals. Other animals are killable and consumable; humans are not.

The notion that the Word became flesh has gained prominence in ecotheology, particularly in theologians identifying with deep Incarnation. Unless this notion is connected to Jesus’s particularity, however, there is danger in sacrificing the individual for the whole. We can see this danger in two early theologians, Athanasius and St. John of Damascus. Both of these theologians spoke of the Word becoming “matter”. Yet they ignored Jesus’s Jewishness and rarely focused on his animality, preferring instead to focus on cosmic elements. Consequently they often devalued animal life.

Jesus’s Jewishness is essential to the Incarnation. His Jewishness entailed a vision of creation’s purpose in which creatures do not consume one another, but live peaceably by eating plants. This Jewish milieu also entails a grand vision for transformation where predators act peaceably with their former prey.

Jesus’s maleness is also connected to his Jewishness. In the Greco-Roman context in which he lived, his circumcision marked him as less male and more animal-like. Moreover, Jesus’s Jewish heritage rejected the idea of a masculine hunter. His theological body was far more transgendered and connected to animality than the Roman ideal.

Finally, Jesus’s humanity entails a kenosis of what it means to be human. By becoming-animal he stops the anthropological machine that divides humans from animals. We see this becoming animal most clearly in his identity as a lamb, but also in Revelation’s idea that he is both a lion and a lamb. His eschatological body fulfills the Jewish vision for creation-wide peace.

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Defibaugh, Amy. „AN EXAMINATION OF THE DEATH AND DYING OF COMPANION ANIMALS“. Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/535810.

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Religion
Ph.D.
“An Examination of the Death and Dying of Companion Animals” explores the human-animal relationship as enacted in the home by becoming interspecies families. In particular, these relationships are considered when companion animals are dying and in need of special care and attention. This work provides historical and cultural context for how humans attend to animals in death and dying through the history of pet keeping and a complex literature review to explore the intersections of death and dying and religion, and human-animal studies. Specifically, models for companion animal end-of-life care replicate those services for humans by providing palliative care and a myriad of other treatments to attend to the suffering of aging and terminal pets. In addition to examining the creation of companion animal hospice and how it has quickly grown since the early 2000s, this work also confronts questions of euthanasia as a burdensome decision-making process. The decision to euthanize a loved one is fraught with ambiguity, uncertainty, and, at times, guilt. These experiences are idiosyncratic and by creating a discourse and popular platform through which to share these instances of death and dying, this project contributes to the newly established death positivity movement in drawing attention to caring for dead bodies in the home. This project ends by exploring after-death-care for companion animals. Burial and cremation are still, for the most part, how human families dispose of companion animal bodies. In addition to these more traditional forms of disposition, companion humans are also starting to preserve their companion animal bodies through taxidermy and freeze-drying. Though still considered grotesque by many companion humans, companion animal body preservation is just one example of new and reimagined mourning rituals. It is through these rituals and the recognition of this particular grief that the human-animal relationship in the home is seen in a new, complicated, ambiguous and intimate light.
Temple University--Theses

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Oliveira, Ricardo Wagner menezes de. „Feras petrificadas: o simbolismo religioso dos animais na era viking“. Universidade Federal da Paraíba, 2016. http://tede.biblioteca.ufpb.br:8080/handle/tede/8768.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The Vikings, people who inhabited the Medieval Scandinavia, before the adoption of Christianity as the official religion in the eleventh century, had a very rich set of beliefs, rites and myths that were partially preserved by oral culture, manuscripts and archaeological remains and has been studied by researchers from all over the world. This dissertation makes an investigation of religious symbolisms attributed to animals in stone monuments erected during the Viking Age, and for that we use, as a study center object, the iconography present in the Scandinavian steles, making a dialogue between these imagistic representations and literary sources of Norse mythology, as well as many other sources of Old Norse Religion. Thus so, besides highlighting the peculiarities, inquiries and religious characteristics related to the main animals present in the Nordic religion, this work provides an overview of the current concept of religion of the Vikings and their most important aspects in a systematizing approach, because no one element of this fascinating religiosity of the north can be understood disassociated from the rest.
Os vikings, populações que habitavam a Escandinávia Medieval, antes da adoção do cristianismo como religião oficial no século XI, possuíam um riquíssimo conjunto de crenças, ritos e mitos que foram parcialmente preservados pela cultura oral, por manuscritos e por vestígios arqueológicos e que vem sendo estudado por pesquisadores de todo o mundo. A presente dissertação realiza uma investigação dos simbolismos religiosos atribuídos aos animais em monumentos de pedra erguidos durante a Era Viking, e para tanto, utilizamos como objeto central de estudo a iconografia presente nas estelas escandinavas, fazendo um diálogo entre estas representações imagéticas e as fontes literárias da mitologia nórdica, bem como com diversas outras fontes da Religiosidade Nórdica Pré-Cristã. Desta maneira, além de evidenciar as peculiaridades, indagações e características religiosas relacionadas aos principais animais presentes na religiosidade nórdica, este trabalho fornece um panorama geral da atual conceituação da religiosidade dos vikings e seus aspectos mais relevantes em uma abordagem sistematizadora, pois nenhum elemento da fascinante religiosidade deste povo pode ser entendido desassociado dos demais.

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Kiehlbauch, Solange Nicole. „"The Gods Have Taken Thought for Them": Syncretic Animal Symbolism in Medieval European Magic“. DigitalCommons@CalPoly, 2018. https://digitalcommons.calpoly.edu/theses/1923.

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This thesis investigates syncretic animal symbolism within medieval European occult systems. The major question that this work seeks to answer is: what does the ubiquity and importance of magical animals and animal magic reveal about overarching medieval perceptions of the world? In response, I utilize the emerging subfield of Animal History as a theoretical framework to draw attention to an understudied yet highly relevant aspect of occult theory and practice. This work argues that medieval Europeans lived in a fundamentally “enchanted” world compared to our modern age, where the permeable boundaries between physical and spiritual planes imbued nature and its creatures with intrinsic power. In addition, with the increasingly pervasive influence of Christianity, animals took on supplementary and often negative symbolic dimensions within evolving magical systems, yet retained their sense of power within a new syncretic context. By surveying classical occult inheritance, the pervasive influence of Christian doctrine, the use of animals in medical magic, and their rich symbolic potential within medieval literature, this interdisciplinary work highlights the multifaceted medley of Christian and pagan elements that became intertwined in daily life despite seeming doctrinal opposition. Although further scholarly research has yet to be done, analyzing understandings of a world filled with intrinsic occult power offers a valuable and revealing contrast to an age of increasingly sharpened boundaries between animals, human beings, the cosmic realm, and nature.

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Wang, Laura Li Ching. „Natural Law and the Law of Nature in Early British Beast Literature“. Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11234.

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In the tumultuous political environment of late fifteenth- and early sixteenth-century Britain, animal literature saw rapid development and innovation. Beast fable and epic, which already had a long tradition in Latin and French, gained new vigor and popularity in English and Scots renditions. Simultaneously, a new strain of political theory appeared in the vernacular. This dissertation makes a tripartite argument about the relationship between these two discourses. First, writers of literature and political theory alike struggled to reconcile an optimistic view of human society, inherent in the prevailing philosophical tradition of natural law, with the widespread corruption they witnessed in ecclesiastical and royal courts. The fruits of this struggle were darkly humorous works of beast epic and fable in the former case, and pragmatic political theory in the latter. Second, because of its literary character, beast literature actually proved more adventurous than political theory in demonstrating how one might use dissimulation to dominate the predatory world of politics, and in showing the moral and linguistic exhaustion that could result from such manipulation of others. Third, as political writers adapted their theories to reflect politics as it was actually practiced, they explicitly turned to beast literature for images and exempla, so that the animal characters of Aesopian fable and Reynardian epic stealthily crept into works of serious political inquiry.

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Josephson, Seth Joshu josephson. „Beastly Traces: The Co-Emergence of Humans and Cattle“. The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1515025660373023.

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Moses, David. „Writing animals, speaking animals : the displacement and placement of the animal in medieval literature“. Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/8364.

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This thesis examines the way the absence of moral consideration of the animal in Christian doctrine is evident in Middle English literature. A fundamental difference between the theology and literature of the medieval period is literature's capacity to present and theorise positions that cannot, for various reasons, be theorised in the official discourses provided by commentators and theologians. Patterns of excluding the animal from moral consideration by Christianity are instigated with the rejection of the ethics of late Neoplatonism. Highlighted by Neoplatonists, and evident in the stylistic differences in reading scripture and philosophy, is an early Christian ideological predisposition toward purely humanocentric concerns. The disparity between a definite Hellenic ethic of the animal and its absence in Christian thought is most evident in the contrast between an outward looking Neoplatonic understanding of creation, and the closed matrix of scholastic interpretative thought. Influential textual representations of the universe require that creation is interpreted through a fideistically enclosed system of signs. The individual must have faith before approaching knowledge. The animal is placed into a system dominated by the primacy of faith in God, which paradoxically produces the predetermined answers supplied by Christian doctrine and selective scriptural and doctrinal suppositions. In literary texts, the animal provides an obvious method of Christian debate. Contemporary theological values, such as the doctrinal commonplace of comparing man with animal in the corporeal context highlights the uncomfortable similarity to, yet prescribes that man aspire to distance himself from, the animal. The primacy of man and the importance of his salvation, is a doctrine which countermands the theocentric basis of Christian theology, in which God is understood as a presence in all his creation. Such conflicting perspectives result in animals in medieval literature being used to test theological and philosophical parameters, illustrating the inadequacy of sharp theological boundaries, and demonstrating the ability of literary expression to escape that which has already been enclosed.

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Aston, Emma Meriel May. „Mixanthropoi : animal/human composite deities in Greek religion“. Thesis, University of Exeter, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.438750.

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Sahlén, Ola. „Why should a contemporary Lutheran church bother with animal suffering? : Reasons for an extended circle of compassion“. Thesis, Ersta Sköndal Bräcke högskola, Institutionen för diakoni, kyrkomusik och teologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-5880.

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Suffering is at the very heart of the Christian faith. But traditionally non-human suffering is viewed as aethical and amoral. In being superior, endowed with the Imago Dei, and given dominion over the animal kingdom, human kind is freed from responsibility, it is believed. The traditional interpretation often however gives rise to inconsistencies and it is not satisfactory after the industrialization. It is early in the development of a Christian theology that takes into account the rights of animals, and the issue is sometimes considered controversial. But it need not be that way. Questioning a theology that stresses difference and otherness, rather than similarities, could be a source of a revitalization of the Christian faith.

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Noel, Cheryl S. Mrs. „Assembling the Bones: Using Religion, Animal Bones and Sculpture in Art Education“. Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/art_design_theses/99.

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This arts-based thesis is a culmination of how I explore the condition of being mortal through artwork which includes the use of animal bones and religion. This examination will determine how my future art curriculum may help students think in personal and spiritual which provides critical thinking and personal growth.

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Bücher zum Thema "Religion and Animals"

Aftandilian, Dave, Barbara R. Ambros und Aaron S. Gross. Animals and Religion. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157.

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Animals and world religions. Oxford, N.Y: Oxford University Press, 2011.

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Animals, gods, and humans: Changing attitudes to animals in Greek, Roman, and early Christian thought. London: Routledge, 2005.

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Gilhus, Ingvild Sælid. Animals, gods and humans: Changing attitudes to animals in Greek, Roman and early Christian ideas. London: Routledge, 2006.

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McDonald, Lorraine. Celtic totem animals. Brodick, Isle of Arran: Clan Dalriada, 1992.

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Andrew, Linzey, und Yamamoto Dorothy, Hrsg. Animals on the agenda: Questions about animals for theology and ethics. Urbana: University of Illinois Press, 1998.

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Fitzenreiter, Martin. Tierkulte im pharaonischen Ägypten. München: Wilhelm Fink, 2013.

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Zerling, Clemens. Lexikon der Tiersymbolik: Mythologie, Religion, Psychologie. München: Kösel, 2003.

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Early Christians and animals. London: Routledge, 1999.

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Early Christians and Animals. London: Taylor & Francis Inc, 2003.

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Buchteile zum Thema "Religion and Animals"

Gretel, Van Wieren. „Animals“. In Food, Farming And Religion, 64–80. Abingdon, Oxon; New York, NY: Routledge, 2018. | Series: Routledge environmental humanities: Routledge, 2018. http://dx.doi.org/10.4324/9781315151168-5.

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Hobgood, Laura. „Companion Animals“. In Animals and Religion, 212–23. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-30.

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Russell, Nerissa. „Domestication and Religion“. In Animals and Religion, 224–33. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-31.

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Rooney, Caroline. „Animal Religion and Cosmonautical Allegories“. In Cosmopolitan Animals, 58–71. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137376282_5.

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Calarco, Matthew. „Human Beings and Animals“. In Animals and Religion, 94–103. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-10.

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Covey, Allison. „Animal Theology“. In Animals and Religion, 117–21. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-14.

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Gross, Aaron S., Dave Aftandilian und Barbara R. Ambros. „Introduction to Animals and Religion“. In Animals and Religion, 8–22. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-2.

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Gross, Aaron S. „The Ethics of Eating Animals“. In Animals and Religion, 234–42. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-32.

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Hobgood, Laura. „Blessings of Pets in Jewish and Christian Traditions“. In Animals and Religion, 139–42. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-18.

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Ochoa, Todd Ramón. „Becoming Priceless Through Sacrifice“. In Animals and Religion, 143–47. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003324157-19.

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Konferenzberichte zum Thema "Religion and Animals"

Ekroth, Gunnel. „What we would like the bones to tell us: a sacrificial wish list“. In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-04.

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Animal bones comprise the only category of evidence for Greek cult which is constantly significantly increasing. The use of ever more sophisticated excavation methods demonstrates the importance of zooarchaeological material for the study of Greek religion and how such material can throw light on texts, inscriptions and images, as the animal bones constitute remains of actual ritual actions and not mere descriptions or representations of these actions. This paper outlines some areas where the zooarchaeological evidence may be of particular pertinence, for example, in elucidating the complex and idiosyncratic religious terminology of shares of sacrificial victims mentioned in sacred laws and sacrificial calendars, or in providing a context for a better understanding of the representations of animal parts on Attic vases. The role of meat within ancient Greek society, the choice of sacrificial victims and the handling of “non-sacrificable” animals such as game, dogs and equids within Greek cult can also be clarified by comparisons with the animal remains.

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Trantalidou, Katerina. „Dans l’ombre du rite : vestiges d’animaux et pratiques sacrificielles en Grèce antique. Note sur la diversité des contextes et les difficultés de recherche rencontrées“. In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-07.

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In all ancient civilisations, as well as in numerous contemporary societies, animals were implicated in many aspects of religion. Sacrifice and alimentary rituals regulated social life and animals underwent diverse treatments in accordance with particular cults. Zooarchaeological material constitutes direct evidence for animals that were slaughtered and often eaten in a sacred context. Also, the status of a departed person in life could be indicated by the faunal and vegetal funerary offerings that accompanied him or her to the grave. Still, it is not possible to ascribe every zooarchaeological deposit showing unusual characteristics a religious significance, nor does all animal bone assemblages found in a sanctuary constitute the remains of a sacrifice. The interpretation must rest on the interaction between the archaeological context, the taphonomy and the iconographical and literary sources relevant for the particular society. The present article aims at exploring existing hypotheses concerning the zooarchaeological evidence by posing questions and confronting the Greek prehistoric and historical material, as ritual practices were neither static nor linear. This discussion brings to bear on the most recent discoveries, partly still unpublished. Examination of the zooarchaeological evidence from 63 sites allows us to conclude that focus on a particular criterion can result in misinterpretations, as what was common practice in one community was not necessarily so in another. The definition of the actual length of every event is also paramount. Only a careful stratigraphic and zooarchaeological methodology, combined with a multitude of questions posed, will yield information precise enough to determine the species, reconstruct the practices and reformulate our questions.

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Bakota, Boris. „EUROPEAN COURT OF HUMAN RIGHTS AND THE EUROPEAN GREEN DEAL“. In International Scientific Conference “Digitalization and Green Transformation of the EU“. Faculty of Law, Josip Juraj Strossmayer University of Osijek, 2023. http://dx.doi.org/10.25234/eclic/27448.

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The European Green Deal aims to make Europe the first climate-neutral continent by 2050 and maps a new and inclusive growth strategy to boost the economy, improve people’s health and quality of life, care for nature, etc. EU Farm to Fork Strategy for fair, healthy and environmentally- friendly food system, among others, asks for „moving to a more plant-based diet“. Plant-based diet is a diet consisting mostly or entirely of plant-based foods. Plant-based diet does not exclude meat or dietary products totally, but the emphasis should be on plants. Vegetarianism is the practice of abstaining from the meat consumption. Vegetarians consume eggs dairy products and honey. Veganism is the practice of abstaining from the use of animal product in diet and an associated philosophy that rejects the commodity status of animals. Article 9 of European Convention for the Protection of Human Rights and Fundamental Freedoms and article 10 of the Charter of Fundamental Rights of the European Union almost use the same text enshrining Freedom of thought, conscience and religion. To ensure the observance and engagements in the Convention and the Protocols, Council of Europe set up European Court of Human Rights. All European Union Member States are parties to the European Convention for the Protection of Human Rights and Fundamental Freedoms. European Court of Human Rights had many cases dealing with above-mentioned article 9. This paper will focus on Court’s cases dealing with veganism, vegetarianism and plant-based diet. It will investigate obligations, which arise from European Convention for the Protection of Human Rights and Fundamental Freedoms to public administration institutions, namely hospitals, prisons, army, school and university canteens, etc. The paper will explore the practice of several European countries and Croatia. The results will show if veganism, vegetarianism and EU promoted plant-based diet are equally protected under European Convention or there are differences, and what differences if there are any.

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Vretemark, Maria. „Evidence of animal offerings in Iron Age Scandinavia“. In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-06.

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Written contemporary sources of animal sacrificial rituals in Iron Age Scandinavia are almost non-existent. However, we have some rare descriptions about the people of northern Europe from Roman historians. Most famous of these is of course Tacitus who gives us valuable information about life in Scandinavia during the first century AD. Among other things we learn about fertility rituals carried out in sacrificial bogs and we understand the close connection between the goddess and water. Tacitus’ descriptions, as well as younger sources such as the Old Norse religious texts of Scandinavia, also clearly tell us about the magic role of different animals such as birds, wild boar, wolf and horse. In the archaeological material we try to recognize traces of religious acts that once took place. But how can we tell the difference and distinguish between the remains of ritual animal offerings on one hand and the normal kitchen waste on the other? This paper deals with some examples of horse offerings in bogs and ponds and with ritual deposits of animal bones in dry settlement contexts in Sweden. Zooarchaeological analysis gives us valuable data and a key to interpret the animal bone assemblages as evidence of animal offerings.

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Kaliský, Ján. „ETHICAL OUTCOMES OF ECOLOGICAL VALUES IMPLEMENTATION INTO MORAL EDUCATION ANALYZED BY ANIMAL RESPECT QUESTIONNAIRE (ANIRE-QUE)“. In International Conference on Education and New Developments. inScience Press, 2022. http://dx.doi.org/10.36315/2022v1end047.

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"The study presents life ethics respect outcomes and egalitarian zoocentrism theory implemented into the author´s, diagnostic tool of Animal Respect Questionnaire (AniRe-Que). AniRe-Que is a valid and reliable tool for teacher´s action research to assess intervention programs effectiveness aimed at environmental intelligence support and nature protection sensitivity. Subsequently, by means of 504 university students (future teachers of various study fields) as a research sample we focused on estimation of animal respect level (R-score for animals considered as natural beings and the essence of moral reasoning). R-score was analyzed in the context of dominant study field at university, prevailing value education from primary and high school education and worldview. Significant differences were proved for worldview in favor of non-religious respondents, for prevailing value education in favor of secular ethical education and for teacher´s training study field in favor of students studying Ethical Education as their future teaching profession. The study discusses the importance of nature protection sensitivity programs implementation into the educational process. Study was financially supported by KEGA project 028UMB-4/2021."

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Tirtom, Sena, und Aslı Akpınar. „The Plant-Based Enzymes Used in Coagulation of Milk for Cheese Production“. In 7th International Students Science Congress. Izmir International guest Students Association, 2023. http://dx.doi.org/10.52460/issc.2023.020.

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Dairy products have a quite important for the food industry. Cheese, which has more than a thousand varieties, takes it in the first place among dairy products. Coagulation of milk is the most important step in cheese production. A considerable part of the cheese produced in the world is obtained as a result of coagulation of milk with enzymes. The rennets used to provide milk coagulation in cheese production can be obtained from different animal, plant-based and microbial sources. Coagulant enzymes obtained from different sources are called rennet obtained from animal sources. The increase in the amount of cheese production also increases the need for rennet. Due to reasons such as increasing cheese production and consumption around the world, difficult calf rennet supply (expensive and scarce), religious reasons, prohibition of rennet obtained from recombinant calf rennet in some countries, vegetarian preferences of consumers, some diseases that can be transmitted from animals, attitudes towards genetically modified foods have led to the need for alternative coagulants in cheese production. This situation has led to studies on the production of alternative coagulant enzymes of microbial, plant-based and recombinant origin that can be used instead of calf rennet. Enzymes obtained from different parts of plants (such as roots, stems, leaves, flowers, seeds and fruits) by different extraction methods can be used to coagulate milk. Although coagulant enzymes of plant-based origin are used in the production of traditional cheese varieties in many different countries, they are not used in general areas due to their high proteolytic activities, degradation in coagulum qualities, decrease in yield, and negative effects on sensory properties such as bitter taste formation. In this review, the most commonly used plant-based enzymes used in coagulation of cheese milk and their effects on the final product properties are mentioned.

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Asqarova, Shahnoza. „THE PROBLEM OF ANALYSIS OF ONOMASTIC UNITS IN "ALPOMISH" AND "BOBURNOMA"“. In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/bdes5345.

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Onomastics (Greek onomastics - the art of naming) is a branch of linguistics that studies various nouns, the history of their appearance and change, as well as a collection of all nouns. In some studies, the term "Onomastics" is also used in the meaning of anthroponymy. Onomastics is aimed at identifying and studying non-existent onomastic systems. Onomastics consists of the following sections according to the categories of the objects that received the names: anthroponymics - names of people; toponymy - popular names of geographical objects; theonymics - the names of gods, goddesses, religious-mythical figures and beings according to various religious ideas; zoonymics - (conditional) nouns given to animals; phytonymics - names related to the world of plants, cosmonymics - the names of space regions, galaxies, constellations and others that are spread in scientific communication and internationally; astronomy - studies the names of individual astronomical bodies (planets and stars). Apart from the above, onomastics has several branches. Onomastics includes real names (names of previously existing objects) and phonemes (names of imaginary objects).

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Griffin, Alidair A., Barbara Doyle Prestwich und Eoin P. Lettice. „UCC Open Arboretum Project: Trees as a teaching and outreach tool for environmental and plant education“. In Learning Connections 2019: Spaces, People, Practice. University College Cork||National Forum for the Enhancement of Teaching and Learning in Higher Education, 2019. http://dx.doi.org/10.33178/lc2019.25.

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The University College Cork (UCC) Open Arboretum Project aims to re-imagine the original purpose of the University’s tree collection – as a teaching tool. The arboretum represents a unique on-campus learning space which has been under-utilised for teaching in recent times. The arboretum has the capacity to engage students, staff and visitors in a tangible way with important global issues (e.g. the climate emergency and biodiversity loss). It is also an opportunity to combat ‘plant blindness’, i.e. the ambivalence shown to plants in our environment compared to often charismatic animal species. Wandersee and Schussler (1999) coined the term “plant blindness” to describe the preference for animals rather than plants that they saw in their own biology students. Knapp (2019) has argued that, in fact, humans are less ‘plant blind’ and more ‘everything-but-vertebrates-blind’ with school curricula and television programming over-emphasising the role of vertebrates at the expense of other groups of organisms. Botanic gardens and arboreta have long been used for educational purposes. Sellman and Bogner (2012) have shown that learning about climate change in a botanic garden led to a significant shortterm and long-term knowledge gain for high-school students compared to students who learned in a classroom setting. There is also evidence that learning outside as part of a science curriculum results in higher levels of overall motivation in the students and a greater feeling of competency (Dettweiler et al., 2017). The trees in the UCC collection, like other urban trees also provide a range of benefits outside of the educational sphere. Large, mature trees, with well-developed crowns and large leaf surface area have the capacity to store more carbon than smaller trees. They provide shade as well as food and habitats for animal species as well providing ‘symbolic, religious and historic’ value in public common spaces. Such benefits have recently been summarised by Cavender and Donnolly (2019) and aligned with Sustainable Development Goal 11, Sustainable Cities and Communities by Turner-Skoff and Cavender (2019). A stakeholder survey has been conducted to evaluate how the tree collection is currently used and a tour of the most significant trees in the collection has been developed. The tour encourages participants to explore the benefits of plants through many lenses including recreation, medicine and commemoration. The open arboretum project brings learning beyond the classroom and acts as an entry point for learning in a variety of disciplines, not least plant science and environmental education generally.

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Gardeisen, Armelle. „L’assemblage osseux comme un dernier état de la présence animale en contexte archéologique. Gestuelle et comportements vis-à-vis de l’animal“. In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-05.

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Faunal assemblages from different archaeological contexts are presented here as examples of different methods of zooarchaeological interpretation. The aim of this contribution is to discuss the interpretation of bone assemblages according to the context and what is to be considered as relevant against the background of all species/anatomical elements present in the faunal record, in relation to religious practices or not. Emphasis will be given to specific bone assemblages from protohistorical contexts in southern France and their interpretation. The main purpose of the methodology of the zooarchaeological analyses is to give comprehensive information about human behaviour in ritual or non-ritual procedures.

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Berichte der Organisationen zum Thema "Religion and Animals"

Faces of Northeastern Brazil: Popular and Folk Art. Inter-American Development Bank, Februar 2002. http://dx.doi.org/10.18235/0005912.

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On occasion of the IDB¿s 43rd Annual Meeting of Governors this exhibition honors the City of Fortaleza, capital of the State of Ceará in Brazil. Around eighty wooden sculptures depicting animals, fantastic imagery and religious figures, toys, ceramic plaques, masks, were displayed along with an assortment of objects associated with popular traditions and imagination in Brazil. Outstanding among the pieces is a real Jangada, the boat developed and used by the local fisherman which has become the symbol of the State of Ceará. The Center worked in collaboration with Mrs. Dodora Guimaraes, Chief of the Raimundo Cela Visual Arts Center in Fortaleza, part of the Secretariat and Culture.

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