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1
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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Menning, Nancy. „Religion for non-human animals“. Teaching Theology & Religion 21, Nr. 1 (Januar 2018): 59. http://dx.doi.org/10.1111/teth.12422.
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Pitz, Zoé. „Animals in Ancient Greek Religion“. Kernos, Nr. 35 (31.12.2022): 380–82. http://dx.doi.org/10.4000/kernos.4419.
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Schaefer, Donovan O. „Do Animals Have Religion? Interdisciplinary Perspectives on Religion and Embodiment“. Anthrozoös 25, sup1 (August 2012): s173—s189. http://dx.doi.org/10.2752/175303712x13353430377291.
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Kistler, John M. „Animals in Religion: Resources for Libraries“. Reference Librarian 41, Nr. 86 (14.07.2004): 43–56. http://dx.doi.org/10.1300/j120v41n86_05.
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Moazami, Mahnaz. „Evil Animals in the Zoroastrian Religion“. History of Religions 44, Nr. 4 (Mai 2005): 300–317. http://dx.doi.org/10.1086/497802.
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Jung, Mariska. „Religion, Animals, and Racialization: Articulating Islamophobia through Animal Ethics in The Netherlands“. Religions 13, Nr. 10 (12.10.2022): 955. http://dx.doi.org/10.3390/rel13100955.
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In 2008, the Dutch Party for the Animals submitted a proposal to ban religious slaughter without prior stunning. The proposal was widely supported in the Lower House but finally rejected in the Upper House in 2012, mainly on the grounds of religious freedom. Academia was keen to study the polemic, but no research has attempted to study the controversy through a lens of racialization. This is remarkable, given the well-documented increase in Islamophobia and the political use of racism since (at least) the turn of the millennium in The Netherlands (and the geopolitical “West” at large). In this article, I demonstrate that a racializing dynamic is actually part and parcel of the Dutch controversy. I apply a reflexive thematic analysis to study archival material from the Dutch Parliamentarian debate and show that the dispute foremost references Islamic slaughter. Appeals to civilization, accusations of barbarism, dystopian warnings against Islamization, and invocations of Judeo-Christianity are discursive elements that feature in the debate and have racializing ramifications for Muslims. By unmasking this racializing dynamic, I offer a means to empirically explore the ways in which taxonomies of religion and race intersect with and through the politicization of animal ethics. When considering religious slaughter it is essential, I ultimately maintain, to observe the violence caused by socially constructed racial and species differences. Only if we hold both in serious regard do we have a chance to begin to imagine ourselves in relation to others differently and move towards more just futures—for humans and non-humans alike.
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Karlsen, Mads Peter. „Menneskets forståelse af sig selv mellem dyret og det guddommelige“. Dansk Teologisk Tidsskrift 86, Nr. 1 (26.05.2023): 76–88. http://dx.doi.org/10.7146/dtt.v86i1.137465.
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This review article presents an outline and discussion of Lars Albinus’ monograph Livsvæsen. Om forholdet mellem dyret, mennesket og det guddommelige (‘A Living Being. On the Relationship between Animals, Human Beings and the Divine’). Focusing on the book’s guiding question concerning the issue of human self-understanding in relation to the animal and the divine, the aim of the article is to explore its relevance for contemporary philosophy of religion. The first part of the article sketches how Albinus, through a reading of philosophers like Heidegger, Agamben and Derrida, elaborates the complex and ambiguous part the animal plays in the attempt of human beings to understand themselves. The second part discusses Albinus’ two main analytical perspectives – philosophy of religion and history of religions – and their compatibility, using Albinus’ key-concept of the animal-human-divine triad as the pivotal point. The third and last section of the review article initiates a critical discussion of some of the implications and possibilities of Albinus’ guiding question concerning human self-understanding.
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Albinus, Lars. „Dyrenes betydning i religion og filosofi – en oversigt“. Religionsvidenskabeligt Tidsskrift, Nr. 71 (19.08.2021): 7–37. http://dx.doi.org/10.7146/rt.v0i71.128259.
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English abstract: In this article, I present an overview of the meaning and significance of animals in a religious context, ranging from tribal cultures to a Christian tradition. Furthermore, I will draw a line to current philosophical and eco-critical debates. My thesis is that in many cultures humans have had a tendency to regard animals as a mediating link between life in this world and a transcendent form of being. In animistic and totemistic ontologies animals are closely related to divinities as well as to humanity as such, whereas in more developed forms of religion they become part of a hierarchy as mediators between humans and gods. This is seen, for instance, in sacrificial cults. Later their significance decreases according to their predominant role of being moral similes. In our own times, however, animals seem to regain a significance as beings in their own right owing to our increasing ecological awareness. Prominent philosophers such as Derrida and Agamben have thus questioned the traditional view of human exceptionalism and opened up for a new understanding of the relationship between being animal and being human. I finally suggest that Agamben’s concept of ‘bare life’ and an eco-critical notion of stewardship concerning endangered species, as well as animals in general, both conceive of the animal as a new kind of immanent transcendence.
Dansk summary: Jeg tegner i denne artikel et omrids af dyrenes betydning i en religiøs kontekst (fra stammefolk til en kristen tradition) samt i en filosofisk og øko-kritisk optik. Min tese er, at dyrene i mange kulturer har ansporet mennesket til at se dem som bindeled mellem livet i denne verden og en transcendent væren. I animistiske og totemistiske ontologier er dyrene tæt forbundet med både mennesker og guder, hvorimod de i de arkaiske religioner indgår i et hierarki, hvor de, blandt andet gennem ofringer, udgør den medierende instans mellem mennesker og guder. Senere antager de hovedsagelig en metaforisk betydning som moralske sindbilleder. Vores egen tid oplever en stigende økologisk bevidsthed om dyrenes egen-værdi, og markante filosoffer som Derrida og Agamben har stillet spørgsmål ved den traditionelle grænse mellem dyr og mennesker, som antropocentrismen har levet højt på i århundreder. Jeg hævder i den forbindelse, at der hersker en indbyrdes forbindelse mellem Agambens begreb om det nøgne liv og en øko-kritisk omsorg for dyret, som gør det til en ny form for immanent transcendens.
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Albinus, Lars. „Dyrenes betydning i religion og filosofi – en oversigt“. Religionsvidenskabeligt Tidsskrift 71 (16.12.2020): 1–31. http://dx.doi.org/10.7146/rt.v71i0.123486.
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Lars Albinus
ENGLISH ABSTRACT: In this article, I present an overview of the meaning and significance of animals in a religious context, ranging from tribal cultures to a Christian tradition. Furthermore, I will draw a line to current philosophical and eco-critical debates. My thesis is that in many cultures humans have had a tendency to regard animals as a mediating link between life in this world and a transcendent form of being. In animistic and totemistic ontologies animals are closely related to divinities as well as to humanity as such, whereas in more developed forms of religion they become part of a hierarchy as mediators between humans and gods. This is seen, for instance, in sacrificial cult. Later their significance decreases according to their predominant role of being moral similes. In our own times, however, animals seem to regain a significance as beings in their own right owing to our increasing ecological awareness. Prominent philosophers such as Derrida and Agamben have thus questioned the traditional view of human exceptionalism and opened up for a new understanding of the relationship between being animal and being human. I finally suggest that Agamben’s concept of ‘bare life’ and an eco-critical notion of stewardship concerning endangered species, as well as animals in general, both conceive of the animal as a new kind of immanent transcendence.
DANSK SUMMARY: Jeg tegner i denne artikel et omrids af dyrenes betydning i en religiøs kontekst (fra stammefolk til en kristen tradition) samt i en filosofisk og øko-kritisk optik. Min tese er, at dyrene i mange kulturer har ansporet mennesket til at se dem som bindeled mellem livet i denne verden og en transcendent væren. I animistiske og totemistiske ontologier er dyrene tæt forbundet med både mennesker og guder, hvorimod de i de arkaiske religioner indgår i et hierarki, hvor de, blandt andet gennem ofringer, udgør den medierende instans mellem mennesker og guder. Senere antager de hovedsagelig en metaforisk betydning som moralske sindbilleder. Vores egen tid oplever en stigende økologisk bevidsthed om dyrenes egenværdi, og markante filosoffer som Derrida og Agamben har stillet spørgsmål ved den traditionelle grænse mellem dyr og mennesker, som antropocentrismen har levet højt på i århundreder. Jeg hævder i den forbindelse, at der hersker en indbyrdes forbindelse mellem Agambens begreb om det nøgne liv og en øko-kritisk omsorg for dyret, som gør det til en ny form for immanent transcendens.
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Eaton, Heather. „Subjectivity and Suffering: Transgenic Animals, Christianity, and the need to Re-evaluate“. Worldviews: Global Religions, Culture, and Ecology 14, Nr. 1 (2010): 26–56. http://dx.doi.org/10.1163/156853510x498041.
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AbstractThe many facets of transgenic animals are not addressed by secular or religious voices, and for many reasons; ignorance, absence of public debate, acceleration of the research, and apathy towards animals. There is a need to understand the basic parameters of transgenic animal research. Second, it is important to investigate Christian actual and potential responses, as well as grapple with the strengths and limits. Third, work in transgenic animals comes out of a deprived affective, aesthetic and ethical milieu where there is no rapport with animals as inherent subjects. With new insights from religion and animal studies, it may be possible to transform the prevailing utilitarian view of animals.
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Muhammad Ahsan Ali und Dr Zia ur Rehman. „مخلوط النسل جانور سے متعلق شرعی حکم : فقہاء کی آراء کا تقابلی مطالعہ“. Al Basirah 10, Nr. 02 (05.02.2022): 47–66. http://dx.doi.org/10.52015/albasirah.v10i02.56.
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In the present day, the acquisition of mixed animals has become common. In the light of the principles of cross breeding, GMO or cloning, a new species of new qualities is obtained by interlinking forbidden and Halāl animals. It is a problem to decide status of mixed race. The Jurisprudence of Aḥnāf believes that if the mother of such an animal is Halāl and the child is similar to the mother, such an animal is lawful. The religion of jurists except Aḥnāf is more, that is, if one of the two is lawful, this animal will still be lawful in every condition. The Fuqhā of Shāfa'ī and Ḥanāblāh do not consider it to be subservient to anyone, but the Shāfa'ī do not consider it to be subject to the mother in Zakāt. Although all these jurist scholars justify the combination of one species of animal with another. There is more complexity in the religion of jurisprudence and jurisprudence. On the one hand, they give these animals a new identity, while on the other hand they consider mules to be lawful. According to Ẓāhriah, such animals have an element of sanctity, so since the texts are silent about all such new species, these animals will not be lawful. The main argument for such animals to be lawful is the change of the meaning and reality. When the element changes, the order will also change.
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Korostichenko, Ekaterina. „Christian view on treating animals: theological criticism of P. Singer“. St. Tikhons' University Review 104 (29.12.2022): 46–67. http://dx.doi.org/10.15382/sturi2022104.46-67.
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P. Singer is called one of the most influential living philosophers in the world, and one of the most controversial. The author of "Animal Liberation", "Practical Ethics", "Famine, Affluence, and Morality" created his own project of preference utilitarianism, in which he placed animals as moral subjects equal to man. In this, he questions Christian anthropocentrism: a human in his system of ethics is intrinsically no better than a chimpanzee or a dog. He recognizes the uniqueness of all species, speaking out against speciesism (discrimination on grounds of species). Singer's ethics is completely independent of religion. Raising issues related to abortion, euthanasia, animal rights, etc., the philosopher inevitably arrived to confrontation with Christian ethics and religious worldview in general. Religion, especially Christianity, plays a significant role in his works, since he considers many of the provisions of Christianity: the special position of humans in the natural world, the attitude to the sanctity of life - to be morally problematic. The article analyzes Peter Singer's critical theses on the Christian religion, including Christian ethics. The second section considers the responses of a number of modern religious thinkers to Singer's criticism of Christianity. In conclusion, the arguments of both sides are analyzed, their strengths and weaknesses are outlined, involving a broader tradition of secular-religious dispute. Conclusions are made about the validity of P. Singer's criticism of religion. Although said criticism is broadly integrated into the works of the philosopher, it is hardly a focus point - rather a tool to solidify Singer's position on practical questions like abortion, euthanasia, animal rights, etc. The negative attitude to religion has roots in Singer's early acquaintance with the Bible and the unhappy past of his family (two of the philosopher's grandparents died in concentration camps). The question of the meaninglessness of suffering largely determines the philosophy and practical ethics of P. Singer. Arguing with theologians, he most often resorts to the classical argument from evil. Singer's criticism of Christian religion is limited, reduced to the problem of the meaninglessness of suffering, the Euthyphron dilemma, criticism of the sanctity of human life, the "dominion" of man over nature. With the exception of a detailed analysis of the bias of Christianity against animals, the criticism is not original.
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Mershon, Katharine. „The Theology of Dog Training in Vicki Hearne’s Adam’s Task“. Religions 10, Nr. 1 (01.01.2019): 25. http://dx.doi.org/10.3390/rel10010025.
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“The Theology of Dog Training” demonstrates the rich and surprising ways in which religion plays a primary role in how people make sense of their relationships with their companion animals. In the first sustained analysis of Adam’s Task in religious studies, I argue that feminist writer and dog trainer Vicki Hearne describes a form of relational redemption that allows for the restoration of a prelapsarian language between humans and animals; a recovery of a time before humans sinned against God and subsequently lost their authority over animals. Training, which begins with the act of naming a dog and bringing them into the moral life, is Hearne’s attempt to restore what was lost in the Fall for both humans and animals. In making this argument, I join a growing community of scholars who are committed to bringing animal studies to the academic study of religion. In addition to analyzing religion as it occurs in non-institutional spaces, I examine phenomena that would not necessarily be considered religious, but, as I show, make ethical and religious claims on human–canine relationships. By investigating institutions, texts, and practices in contemporary America that traditionally have not been identified as religious, my article shows how religious beliefs and forms can help us build an ethics of multispecies relations.
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Foltz, Richard. „Zoroastrian Attitudes toward Animals“. Society & Animals 18, Nr. 4 (2010): 367–78. http://dx.doi.org/10.1163/156853010x524325.
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AbstractThe ancient religion of Zoroastrianism devotes considerable attention to relations between human and nonhuman animals. All animal species are seen as being in one of two categories—either beneficent or malevolent, aligned either with the forces of good or with the forces of evil in an ongoing cosmic battle. Humans should treat each species accordingly, zealously protecting “beneficent” species while ruthlessly exterminating “malevolent” ones. Zoroastrian attitudes toward nonhuman animals have likely had a range of influences, both positive and negative, on those found in other traditions, especially Judaism, Christianity, and Islam.
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Frasch, Pamela. „Addressing Animal Abuse: The Complementary Roles of Religion, Secular Ethics, and the Law“. Society & Animals 8, Nr. 3 (2000): 331–48. http://dx.doi.org/10.1163/156853000511159.
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AbstractThis paper examines the role that religious belief plays in societies' treatment of nonhuman animals, first asking two questions. Does religious belief continue to play a role today in societies' treatment of nonhuman animals, and should it? The paper discusses the interaction of (a) religion, (b) secular ethics, and (c) the law. As with a three-legged stool, each leg or component relies on the next for support. Religious values and claims, as features of the ethical framework by which many people live, have daily implications for nonhuman animals. On a sliding scale, negative to positive, a religious point of view may affect other animals in different ways. Beliefs - religious in nature and origin - about other animals sometimes stand behind the claims and ethical formulations of avowedly nonreligious people and institutions and may be of some interest to philosophers and historians. The paper concludes that only through consideration and involvement of the three separate, yet inter-connected, components can animal abuse be effectively addressed.
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Fraschl, Pamela D. „Addressing Animal Abuse: The Complementary Roles of Religion, Secular Ethics, and the Law“. Society & Animals 8, Nr. 1 (2000): 331–48. http://dx.doi.org/10.1163/156853000x00200.
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AbstractThis paper examines the role that religious belief plays in societies' treatment of nonhuman animals, first asking two questions. Does religious belief continue to play a role today in societies' treatment of nonhuman animals, and should it? The paper discusses the interaction of (a) religion, (b) secular ethics, and (c) the law. As with a three-legged stool, each leg or component relies on the next for support. Religious values and claims, as features of the ethical framework by which many people live, have daily implications for nonhuman animals. On a sliding scale, negative to positive, a religious point of view may affect other animals in different ways. Beliefs - religious in nature and origin - about other animals sometimes stand behind the claims and ethical formulations of avowedly nonreligious people and institutions and may be of some interest to philosophers and historians. The paper concludes that only through consideration and involvement of the three separate, yet inter-connected, components can animal abuse be effectively addressed.
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Watdaul, Paul. „Religion and Other Animals: Ancient Themes, Contemporary Challenges“. Society & Animals 8, Nr. 1 (2000): 227–44. http://dx.doi.org/10.1163/156853000x00156.
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Żurek, Jagoda, Mariusz Rudy, Magdalena Kachel und Stanisław Rudy. „Conventional versus Ritual Slaughter–Ethical Aspects and Meat Quality“. Processes 9, Nr. 8 (08.08.2021): 1381. http://dx.doi.org/10.3390/pr9081381.
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Social pressure on increased protection and welfare of animals results mainly from the initiative of people living in the urbanized parts of the world. The respect for the right to freedom of religion, which is indisputably one of the fundamental liberal rights, must be taken into account. The right to freedom to religion also includes the right to follow a religion’s dietary recommendations. The aim of the literature analysis was to systematize the knowledge on the ethical aspects and quality of meat obtained from carcasses of animals subjected to conventional and ritual slaughter. Consistent with the importance of ritual slaughter for humans of two major faiths (Islam and Judaism), it is important that scientists be objective when evaluating these practices from an animal welfare and meat quality point of view. To evaluate the welfare of the slaughtered animal, it is necessary to openly discuss ritual slaughter and the improvement of its methods. The quality of meat and the degree of bleeding of animals do not always correlate with the ritual slaughter method used.
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Waldau, Paul. „Religion as Animal and Alive“. Religions 10, Nr. 6 (30.05.2019): 352. http://dx.doi.org/10.3390/rel10060352.
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The notion of “living religion” is helpful in exploring how individuals and communities have across time and culture engaged their other-than-human neighbors in a local place as a response to the fact that each human individual clearly lives in a more-than-human world. Threads of observation and argument are woven together to suggest that focusing on nonhuman animals helps any human sustain the vibrant, living quality that so often has been a hallmark of a relevant and healthy religious/spiritual awareness.
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Pasaribu, Dexon, Pim Martens und Bagus Takwin. „Do religious beliefs influence concerns for animal welfare? the role of religious orientation and ethical ideologies in attitudes toward animal protection amongst Muslim teachers and school staff in East Java, Indonesia“. PLOS ONE 16, Nr. 7 (16.07.2021): e0254880. http://dx.doi.org/10.1371/journal.pone.0254880.
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There is ample research supporting White’s (1967) thesis, which postulates that religion and religious belief inhibit ecological concerns. This study thus seeks to explore the relationship between individuals’ acceptability for harming animals as one representation of ecological concern (measured using Animal Issue scale (AIS)) and their religious belief (measured using Religious Orientation Scale (ROS)) and ethical ideology (measured using Ethical Position Questionnaire (EPQ)). The study surveyed 929 Muslim teachers and school staff in East Java, Indonesia. We found that ROS correlates with EPQ whereby intrinsic personal (IP) relates with idealism while extrinsic social religious orientation (ES)—where religion is perceived as an instrument for social gain, membership and support—relates with relativism. However, using multiple regression analysis to examine both EPQ and ROS relation to acceptability for harming animals suggests mixed results. We found that, idealism and IP relate to a lower acceptability for harming animals, while relativism and ES correlate to a higher acceptability for harming animals. In another model where we calculate all the main variables with all the demographical and other determinants, we found that only ROS consistently relates to acceptability for harming animals. Additionally, we identify, explain and discuss significant demographic determinants along with this study’s limitations.
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Martens, Pim, Camille Hansart und Bingtao Su. „Attitudes of Young Adults toward Animals—The Case of High School Students in Belgium and The Netherlands“. Animals 9, Nr. 3 (11.03.2019): 88. http://dx.doi.org/10.3390/ani9030088.
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The social context and culture in which individuals grow shapes their perspectives through life. Early on, children learn about animals through storybooks, animated movies, toys, and through interactions with pets and wildlife, and will slowly start to build beliefs around those experiences. Their attitudes towards animals will be influenced by a number of factors, including: sex, age, nationality/ethnicity, residence area, animal-related activities and hobbies, food habits, culture/religion education, and pet ownership. A case study of Dutch and Belgian high school students (aged 12–21) investigated the attitudes of young people towards animals. By using the Animal Attitude Scale (AAS) and the Animal Issue Scale (AIS) questionnaires, our study shows that levels of concern for animal welfare were distinctly higher among: female participants; those who ate little to no meat; Belgian students; pet owners; and those who had been to a zoo at least once. In general, students who reported having more contact with animals also had more positive attitudes towards animals. To understand younger generations and their attitudes toward animals is to understand how future generations will look towards and treat our fellow animals, with which we share the planet Earth.
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Chidester, David. „DARWIN'S DOGS: Animals, Animism, and the Problem of Religion“. Soundings: An Interdisciplinary Journal 92, Nr. 1-2 (2009): 51–75. http://dx.doi.org/10.2307/41179238.
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Chidester, David. „DARWIN'S DOGS: Animals, Animism, and the Problem of Religion“. Soundings: An Interdisciplinary Journal 92, Nr. 1-2 (2009): 51–75. http://dx.doi.org/10.5325/soundings.92.1-2.0051.
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Bassett, Molly H. „Animals and Aztec religion: Keepers and cultivators of nature“. Religion Compass 12, Nr. 5-6 (Mai 2018): e12264. http://dx.doi.org/10.1111/rec3.12264.
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Gross, Aaron S. „Animals, Empathy, and Raẖamim in the Study of Religion“. Studies in Religion/Sciences Religieuses 46, Nr. 4 (Dezember 2017): 511–35. http://dx.doi.org/10.1177/0008429817732031.
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Both classical and contemporary Jewish texts, surveyed here, articulate a religious opposition to hunting for sport. This essay interprets compassion-based rabbinic opposition to hunting as reflecting a pragmatic concern with cultivating a regard and even a reverence for the capacities of empathy and sympathy. In particular, this “redescription” will analyze the rabbinic opposition to hunting in terms of more basic “building blocks” of religion, specifically empathy and sympathy as defined by the life sciences. I conclude that the most complete way to understand compassion-based rabbinic opposition to hunting is as, simultaneously, a society-forming performance, a symbolic statement about human attitudes towards life, and—the focus of the present essay—a vehicle for responding to the “building block” capacities for empathy and sympathy. A concluding section considers the implications of this case study for religious studies, arguing for the value of considering animals as participants in religious ritual.
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Cordeiro-Rodrigues, Luis, und Pao-Shen Ho. „Religion, Animals, and the Problem of Evil: A Decolonial Approach from Relational Ontology“. Religions 13, Nr. 8 (25.07.2022): 676. http://dx.doi.org/10.3390/rel13080676.
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The fact that there is animal suffering in the world seems to challenge the existence of God. This is because although we can find plausible reasons for the existence of human suffering (the pursuit of a greater good), it seems that the suffering of animals in the world is gratuitous and serves no function in terms of the pursuit of a greater good. In this article, however, we challenge the idea that animal suffering poses a problem to the existence of God by using an Afro-communitarian viewpoint. We contend that animal suffering is logically compatible with the existence of God because it can be understood as promoting different forms of social harmony. In particular, animal suffering can be understood as an enabler for being a subject and/or an object of communion.
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Sterckx, Roel. „An Ancient Chinese Horse Ritual“. Early China 21 (1996): 47–79. http://dx.doi.org/10.1017/s0362502800003400.
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This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.
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Leite, Fábio Carvalho. „Liberdade de Crença e o Sacrifício de Animais em Cultos Religiosos“. Veredas do Direito: Direito Ambiental e Desenvolvimento Sustentável 10, Nr. 20 (14.04.2014): 163. http://dx.doi.org/10.18623/rvd.v10i20.370.
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O presente artigo tem por propósito analisar em que medida a proteção à fauna pode impor-se como um limite à prática de cultos religiosos nos quais ocorrem sacrifícios de animais. A questão é delicada se assumirmos que a liberdade religiosa só tem sentido se compreendida como o direito não apenas de ter uma crença, mas de se determinar em razão dela. Como, por outro lado, nenhum direito ou valor pode ser compreendido em seu sentido absoluto, a premissa acima, embora necessária à caracterização do caso como um problema constitucional, está longe de ser suficiente para a sua solução. Nesse quadro, o trabalho pretende identificar critérios minimamente seguros para uma interpretação constitucional adequada dos valores em questão nos casos de sacrifícios de animais em rituais religiosos. AbstractThis work intends to analyze to what extent animal protection may be a limit to animal sacrifice rituals. It’s a delicate point if we agree that religious freedom should be understood not only as a right to hold religion belief, but also the right to self-determination based on the same religion beliefs. On the other hand, if there are no ‘absolute’ rights, the premise above, even though it is necessary to depict such case as a constitutional problem, it is far from sufficient. In this scenario, I try to identify minimally safe criteria to a constitutional interpretation that is adequate to those values when it comes to animal sacrifice rituals. KeywordsReligious freedom. Animal protection. Cruelty to animals.
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Stojanović, Nataša. „Animals and orthodox Christianity“. Zbornik radova Pravnog fakulteta Nis 60, Nr. 92 (2021): 79–95. http://dx.doi.org/10.5937/zrpfn0-34085.
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Religion has always had a special impact on man's attitude towards animals. In this context, this paper explores the correlation between animal welfare and Orthodox Christianity, with specific reference to the position of the Serbian Orthodox Church on this issue. The research has been conducted with the aim of examining the links between animals and Orthodox Christianity, establishing whether the official position of the Serbian Orthodox Church (SOC) promotes animal welfare, and whether its activities embody the recognition and protection of animal rights. For the purposes of this paper, the author has applied the sociological, legal-dogmatic, and historicalcritical methods. The conducted research shows that the Serbian Orthodox Church does not have an official position on animals; thus, the correlation between animal welfare and Orthodox Christianity cannot be precisely determined. Yet, due to the impact of the canons of the Holy Scriptures, it is quite certain that the Serbian Orthodox priests formally advocate for animal welfare and observance of animal rights, and officially condemn any cruel treatment against animals. On the other hand, man's love for animals must be moderate and never above man's love for God and other human beings. Orthodox Christianity does not prohibit the use of meat and fish in nutrition, nor does it consider killing animals an immoral act. Such an approach is also pertinent to Islam and Judaism, while Buddhism advocates respect for all forms of life by promoting the principle of ahimsa (non-violence), which applies to all living beings. It is clear that Orthodox Christianity does not advocate for the recognition of animals' rights to life, nor does it recognize animals as legal subjects. The twelve-year application of the Animal Welfare Act in the Republic of Serbia has shown that a number of factors hinder a better protection of animal welfare. The Serbian Orthodox Church largely contributes to such a situation by failing to promote animal welfare, protection and a more humane treatment of animals (particularly stray or abandoned animals) in its regulatory acts and social activities.
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de Velasco, Francisco Diez. „Theoretical Reflections on Violence and Religion: Identity, Power, Privilege and Difference (With Reference to the Hispanic World)“. Numen 52, Nr. 1 (2005): 87–115. http://dx.doi.org/10.1163/1568527053083467.
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AbstractThe purpose of this paper is to reflect, from a theoretical point of view, on the relationship between violence and religion. The historic examples, taken mainly from the Hispanic world, aim to show that even if violence is an habitual component in religions, it is not at all a necessary combination, either in regards to religion in general or to any religion in particular. For this purpose, four aspects will be brought up in which the binomial religion-violence is manifested in a more characteristic way. The first has to do with identity: religion as a sign of identity can allow for a systematic and religiously correct resource for violence. The second aspect deals with the relationship between power and religion, in particular in its relation to the religious legitimization of power and the violence that goes along with its practice. The third aspect refers to privilege, generator of violence in a number of orders (between humans and animals, men and women, powerful and subjected, center and periphery, religious leaders and their followers, etc.). The last aspect refers to difference and introduces a reflection on multireligiosity, a characteristic of our present world, and in which the combination of religion and violence, even though it endures, tends to be mitigated in view of a global frame of cohabitation which must become stronger from the search for a consensus, necessarily based on the renunciation of religiocentric and ethnocentric stances.
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Calloway, Jamall A. „Religion, Animals, and Black Theology: The Spiritual Praxis of Sparing“. Religions 13, Nr. 5 (21.04.2022): 383. http://dx.doi.org/10.3390/rel13050383.
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This article compares an interspecies moment in Howard Thurman’s classic text, Jesus and the Disinherited, and Gwendolyn Brook’s novella, Maud Martha, to consider how Black liberation theology might reimagine the animal-human binarism it has assumed from the Western Philosophical tradition. I contend that an animal-human binarism attenuates the liberationist ethos of black theology, particularly when the animal is centered. To explore this, I first parse out the theological anthropology of Black liberation theology to demonstrate how it has historically occupied a complicated relationship to Western depictions of the human. Then, I argue on the grounds of its own theological convictions, that black theology is obligated to move beyond this ambivalence. As an example, I assess Howard Thurman’s classic essay to discover what insights might be revealed if we reconsider his reading of the mouse’s squeal, considering a comparison to a similar encounter between a human and a pest in Gwendolyn Brook’s novella, Maud Martha. This comparison reveals that Thurman may very well be limited in his capacity to recognize something in the mouse’s defiance. On the other hand, Brooks’ ecowomanist lens may better affirm the defiant mouse. Maud Martha identifies with the mouse so much that she, in contrast to Thurman, spares its life. This moment resulted in her undergoing an unexpected spiritual experience. This experience, according to my reading, is an example of what I am describing as “catching a glimpse” of a liberating deity’s interiority or, what I am considering as a new relation with divine immanence. In other words, in sparing the animal, in seeing the animal as of equal significance, she consequently felt a connection with God. This moment of liberation and divine connection is the ultimate aim of Black liberation theology. An aim we can try to reach by including the animal into our liberationist objective.
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Qamariah, Zannuba, Halimatusyadiah Halimatusyadiah, Dwi Us Natun und Sabarudin Ahmad. „Tindak Pidana Penganiayaan terhadap Hewan Perspektif Fikih Jinayah“. TARUNALAW: Journal of Law and Syariah 1, Nr. 01 (27.01.2023): 111–21. http://dx.doi.org/10.54298/tarunalaw.v1i01.84.
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Animals are often humans' pets, which are useful for playing, making friends, or acting as guardians. but some people actually use animals, exploit, abuse, and even kill them for certain interests. Currently, the problem of mistreatment of animals is increasingly apprehensive. Through information in various media, cases of mistreatment of animals can be identified. Islam as the majority religion in Indonesia teaches to be a mercy to the universe, including taking care of animals on earth. However, Indonesia is the country with the largest number of downloaders of animal abuse content in the world. Therefore, the purpose of this study is to analyze these problems in the perspective of jurisprudence. The research method used is normative legal research with a statutory approach and analysis of Islamic legal theories. The results of this study indicate that the crime of mistreatment of animals in Indonesia is regulated in the Criminal Code (KUHP) Article 302 and Article 540, as well as Law Number 18 of 2009 as amended by Law Number 41 of 2014 concerning Animal Husbandry and Health. Animal abuse in jinayah fiqh is included in the jarimah ta'zir, in which the level and punishment is determined by the government (ulil amri).
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Shin, Eung-Chol. „Why is Animal Philosophy necessary?: Focused on Andrew Linzey’s Christianity and Animal Philosophy“. Korean Society of Human and Nature 4, Nr. 1 (30.06.2023): 35–70. http://dx.doi.org/10.54913/hn.2023.4.1.35.
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The author concludes that it is necessary to examine and reflect on the prevailing animal view in Korean society, which includes cows, pigs, goats, and even pets, and that a new alternative is needed. In that regard, the author plans to establish the concept, key issues, and philosophical status of animals in an academic manner by pioneering animal philosophy, as there has been no systematic discussion on animal philosophy in Korea so far. This article first addresses the question of “why animal philosophy is necessary in our society?” and aims to clarify the relationship between Christianity and animal philosophy. We will confirm that there has been a growing interest in the study of animals, animal ethics, and animal philosophy within the Korean Christian community. Here, we will examine the perspective of Andrew Linzey (1952-), a professor of theology at the University of Oxford in the UK, who advocates for the understanding of animals, animal rights, and the ethics of compassion from the perspective of Christian philosophy. In particular, we will focus on discussing the relationship between moral sensitivity towards animals and religion, the challenges that animal issues pose to traditional Christian theology, and the misconceptions about animal rights and Christian understanding. Lastly, we will examine the current significance of animal theology and animal philosophy as advocated by Linzey, as well as the influence of the Korean Christian community on these ideas.
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Mauluah, Luluk Luluk. „RANCANGAN PEMBELAJARAN TEMATIK TERPADU MATEMATIKA DAN MATA PELAJARAN LAIN DI SD/MI KELAS 1 BERDASAR KONSEP ISLAM SEBAGAI AGAMA HIJAU“. Al-Bidayah : Jurnal Pendidikan Dasar Islam 9, Nr. 1 (06.12.2017): 33. http://dx.doi.org/10.14421/jpdi.2017.0901-04.
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Islam is called the religion of green because it has a high attention to environmental sustainability. In the Qur’an many verses concerning the preservation of theenvironment are called green verses. The naming of suras in the Qur’an: Al- Baqarah, An-Naml, An-Nahl, Al-Ankabut using the names of animals. Then thereare many hadiths that recommend humanity to maintain the nature, maintain good environment of plants, and animals. The hadith can be called by the green hadith. The concept of Islam as a green religion can be used in the integration of integrated thematic learning. In this paper the integration is designed for class 1 theme 7:Benda, Hewan dan Tanaman di Sekitarku. In Subtema 2: the readings of “Binatang Peliharaan Beni” and the reading of “Tempat Tinggal Hewan” are very much aligned with the concept of Islam as a green religion. Similarly for subtheme 3 with the reading “Merawat Tanaman” fits perfectly with the concept of Islam as a green religion. Mathematical learning with thematic lessons based on the concept of green religion Islam can use fruits, grains and perform short length measurements using trees and parts.Keywords: Islam as a green religion, thematic learning, green verses, green hadith
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Lennon, Jack J. „VICTIMARIIIN ROMAN RELIGION AND SOCIETY“. Papers of the British School at Rome 83 (16.09.2015): 65–89. http://dx.doi.org/10.1017/s0068246215000045.
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This paper brings together literary, epigraphic and iconographic evidence for thevictimarii— the attendants responsible for slaughtering sacrificial animals in ancient Rome. It aims to explore the problematic status ofvictimariiin Roman society, and argues that the often hostile views of the aristocracy have led to the continued marginalisation of this prominent group within scholarly discussions of religion and society. It argues that when the various strands are considered together a far more positive view ofvictimariiwithin Roman society emerges, suggesting that this was in some respects one of the most respectable of professions among the slave and freedman communities.
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Bela Murdiasih, Ni Luh Putu, I. Made Wiradinatha Putra und Kadek Bima Seka. „Pelaksanaan Bhuta Yadnya Puja Wali Di Pura Gunung Sekar Desa Adat Giri Emas“. Pramana: Jurnal Hasil Penelitian 3, Nr. 2 (18.10.2023): 152. http://dx.doi.org/10.55115/jp.v3i2.3777.
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Bali, the island which is nicknamed the Island of the Gods, has very strong beauty and culture and is very well preserved. In Bali there are also various kinds of religions, but the religion that is the most numerous is Hinduism which is known for its various kinds of religious ceremonies. The Mecaru Balig Ceremony of the Grand Oath at the puja guardian at Gunung Sekar Temple, Giri Emas Traditional Village, Buleleng Regency, is a ritual that belongs to the Bhuta Yadnya ceremony, this ceremony is carried out because Gunung Sekar Temple has just completed the Nganteg Linggih Manawaratna temple ceremony and the Mecaru ceremony uses various kinds of animals such as cows, chickens, dogs and also other animals. This uniqueness is what is very interesting to research and make a scientific work.
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Marovich, Beatrice. „Religious Animals and Animal Gods (Barbara Allen, Animals in Religion: Devotion, Symbol & Ritual; Donovan O. Schaefer. Religious Affects: Animality, Evolution, and Power)“. Humanimalia 9, Nr. 2 (05.02.2018): 121–26. http://dx.doi.org/10.52537/humanimalia.9545.
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Katelyn Mathew. „Exploring Religious Animal Symbolism in Louise Erdrich’s The Plague of Doves“. Digital Literature Review 11, Nr. 1 (15.04.2024): 41–56. http://dx.doi.org/10.33043/a79zb3z77.
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In her 2009 novel The Plague of Doves, Louise Erdrich weaves a complex story that demonstrates the attempted erasure of Native American culture and religion through contrasting religious animal motifs. Serpents, doves, and lambs have inherent associations with biblical and some indigenous religions that, together, build a conflict that is reflected by the tension between the occupants of the reservation and by the white characters. For example, the Biblical interpretation of serpents is that they are evil spirited and essentially the embodiment of Satan; however, some religions view serpents as creatures that cast out demons. These contrasting beliefs, along with other examples in the novel, create the religious and spiritual conflict that occurs in the novel as the Native Americans are bombarded with Catholicism and other pressures to abandon their culture. Associating or assigning these animals with religious symbolism to different characters, both white and indigenous, Erdrich enriches the conversation surrounding the conversion of Native Americans to Catholicism and the separation of indigenous peoples with their families and culture by exposing the entitlement and power imbalances present between Native Americans and Westerners.
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Lerner, Pablo, und Alfredo Mordechai Rabello. „The Prohibition of Ritual Slaughtering (Kosher Shechita and Halal) and Freedom of Religion of Minorities“. Journal of Law and Religion 22, Nr. 1 (2006): 1–62. http://dx.doi.org/10.1017/s0748081400003210.
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The statutory prohibition against ritual slaughter, which does not stun the animal prior to slaughter, as required in most Western nations, poses a significant challenge for the international right to freedom of religion or belief in European nation-states. This prohibition is important not only in Europe, or because of the prohibition itself, but because it implicates the legal status of two minority religious communities in these nation-states, those of Judaism and Islam. Some animal rights advocates have objected to ritual slaughter without stunning because, in their view, it causes needless suffering by the animal, and they have been successful in getting their views enacted into law in a number of European countries. Indeed, some countries prohibit ritual slaughtering altogether, as we shall discuss below.This paper argues that the right to freedom of religion or belief requires nation-states to respect the rights of religious minorities that engage in ritual slaughter, even if they recognize the importance of avoiding unnecessary suffering of animals. Following a review of the legal status of animals in rights discourse generally, we will show why the prohibition of ritual slaughter needlessly results in discrimination against religious minorities, and why it is important that nation-states attempting to reduce animal suffering more clearly specify realistic alternatives for avoiding such suffering that are compatible with current religious mandates about animal slaughter. We will also consider whether the alternative of importing kosher orhalalmeat in place of ritual slaughtering, proposed by some nation-states as a method of alleviating the harm to religious minorities, is an effective and fair alternative.
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Łakomska, Bogna. „Images of Animals in Neolithic Chinese Ceramic“. ATHENS JOURNAL OF HUMANITIES & ARTS 8, Nr. 1 (11.01.2021): 63–80. http://dx.doi.org/10.30958/ajha.8-1-3.
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The images of animals or their (more or less) stylised motifs once depicted in the form of painting and sculpture, and nowadays through various media, have many stories to tell. Their ancient images point to the undeniably great role that animals played in human life. The rich material culture, as well as the written sources we have today, enables us to examine – both in physical and spiritual terms – the coexistence and co-creation of the worlds of people and animals in the region that we now call China. General animal research, especially within Europe, usually concerns spatial and physical differences; animals from ancient, medieval and early modern times are researched in the context of their utilitarian role, as well as their exoticism, discovering new species and deepening knowledge about those already known to man. Creating a picture of the animal images in Chinese Neolithic art, I hope to present various social and political practices that have influenced the acquisition of knowledge about animals, and thus to discover their role in human life. Chinese animal studies to date in pre-dynastic and dynastic eras regularly focus on animals as spiritual beings and sources of nutrition. It is worth looking at the significance of animals from a different angle – from the perspective of art, which can inform us about animals and people in the context of religion, magic, symbols, aesthetics and the spiritual life of both. My article focuses particularly on the decorative motifs appearing in ceramics of three Neolithic cultures: Yangshao 4000–3000 BC, Hemudu 5500-3300 BC and Longshan 2500-1900 BC.