Journal articles on the topic 'Australian Religious Thought'
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Maddox, Marion. "Australian Religious Thought." Australian Historical Studies 48, no. 2 (April 3, 2017): 317–18. http://dx.doi.org/10.1080/1031461x.2017.1302293.
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Tregenza, Ian. "Australian Religious Thought." Australian Journal of Politics & History 62, no. 3 (September 2016): 467–68. http://dx.doi.org/10.1111/ajph.12274.
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Gladwin, Michael. "Believing in Australia: Religious Thought and Australian Intellectual History." Telos 2018, no. 183 (2018): 243–52. http://dx.doi.org/10.3817/0618183243.
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Mews, Constant J. "Review of Wayne Hudson, Australian Religious Thought." Sophia 55, no. 4 (November 17, 2016): 581–83. http://dx.doi.org/10.1007/s11841-016-0568-3.
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TREGENZA, IAN. "The Idealist Tradition in Australian Religious Thought." Journal of Religious History 34, no. 3 (August 19, 2010): 335–53. http://dx.doi.org/10.1111/j.1467-9809.2010.00900.x.
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Lung (龍歐陽可惠), Grace. "Internalized Oppression in Chinese Australian Christians and Its Mission Impact." Mission Studies 39, no. 3 (December 5, 2022): 418–42. http://dx.doi.org/10.1163/15733831-12341866.
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Abstract This paper argues that Chinese Australian Christians have unaddressed wounds of internalized racism and a colonized and colonizing mentality that adversely impacts their evangelistic witness and mission work by elevating Anglo-centric Christianity and subordinating their own ethno-racial status. Drawing on theoretical analyses, the sources of internalized racism and colonial mentality in Chinese Australians are first outlined within their ancestral countries of Hong Kong and Malaysia, and then their host country of Australia. Second, the essay explains how Anglo-centric Christianity impacts Chinese Australian Christians in the academy and then in missions, perpetuating prejudice towards one’s own ethnic group, complicity in racialized systems, as well as elevating Anglo-centric Christian thought as biblically normative. Third, the paper shows how the rise of Asian Christianity could further privilege Anglo-centric theologies at the expense of indigenous and/or Asian theologies. Consequently, internalized racism and a colonial mentality negatively affect the mission endeavours of Chinese Australians, particularly to new Chinese migrants and other people of colour. Finally, proposed ways to combat internalized oppression will be offered so that Chinese Australian Christians and other diasporic Christians living in the West do not perpetuate systems of racial injustice in the name of Christ locally or overseas through mission.
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Chavura, Stephen A., and Gregory Melleuish. "The Forgotten Menzies: Cultural Puritanism and Australian Social Thought." Journal of Religious History 44, no. 3 (August 23, 2020): 356–75. http://dx.doi.org/10.1111/1467-9809.12681.
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Troughton, Geoffrey. "Australian Religious Thought By Wayne Hudson. Clayton, Australia: Monash University Publishing, 2016. Pp. xxiv + 248. Paper, AUD$39.95." Religious Studies Review 43, no. 1 (March 2017): 75. http://dx.doi.org/10.1111/rsr.12872.
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St Leon, Mark Valentine. "Presence, Prestige and Patronage: Circus Proprietors and Country Pastors in Australia, 1847–1942." Alternative Spirituality and Religion Review 12, no. 1 (2021): 39–73. http://dx.doi.org/10.5840/asrr2021122179.
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Christianity and circus entered the Australian landscape within a few decades of each other. Christianity arrived with the First Fleet in 1788. Five years later, Australia’s first church was opened. In 1832, the first display of the circus arts was given by a ropewalker on the stage of Sydney’s Theatre Royal. Fifteen years later, Australia’s first circus was opened in Launceston. Nevertheless, Australia’s historians have tended to overlook both the nation’s religious history and its annals of popular entertainment. In their new antipodean setting, what did Christianity and circus offer each other? To what extent did each accommodate the other in terms of thought and behaviour? In raising these questions, this article suggests the need to remove the margins between the mainstreams of Australian religious and social histories. For the argument of this article: 1) the term “religion” will refer to Christianity, specifically its Roman Catholic and principal Protestant manifestations introduced in Australia, Anglican, Presbyterian and Methodist; and 2) the term “circus” will refer to the form of popular entertainment, a major branch of the performing arts and a sub-branch of theatre, as devised by Astley in London from 1768, and first displayed in the Australia in 1847.
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Dar, Showkat Ahmad. "Naser Ghobadzadeh, Religious Secularity: A Theological Challenge to the Islamic State." ICR Journal 7, no. 1 (January 15, 2016): 144–46. http://dx.doi.org/10.52282/icr.v7i1.294.
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This book is an important - though controversial - addition to the discourse surrounding Islamic political thought. It traces its lineage to the debate advocating a separation of religion and politics. By putting this politico-religious discourse into a new oxymoronic term, ‘religious secularity’, the author attempts to construct another theological challenge to the concept of an Islamic state. Hailing from Iran, Dr. Naser Ghobadzadeh (currently a Research Fellow at the Institute for Social Justice, the Australian Catholic University), examines Islamic politico-religious discourse in the context of his homeland. Briefly reviewing the political struggles Muslims have faced during the second half of the twentieth century while trying to fulfil their aspirations of establishing an Islamic state, he attempts to describe the parallel Iranian quest for a democratic secular state. Being aware of the varied definitions and understandings of the term ‘secularism’, he intentionally uses the term ‘secularity’ to clarify the distinction between the emerging discourse in Iran and the conventional understanding of secularism as a global paradigm. This discourse, according to the author, was first developed following a series of articles written by Abdulkarim Soroush in 1989, in which the latter emphasized a separation of religion from religious knowledge (p.25). The author ignores, however, the Sunni scholar, Shaykh Ali Abdul Raziq, who, in his book entitled al-Islam wa usul al-Hukm (1925), held the same view. This might be because of the author’s focus on Shi'ite political thought.
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Carland, Susan. "‘The Whole Concept of Social Cohesion, I Thought, “This Is So Qur’anic”’: Why Australian Muslim Women Work to Counter Islamophobia." Religions 13, no. 7 (July 21, 2022): 670. http://dx.doi.org/10.3390/rel13070670.
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Islamophobia is on the rise in many Western countries, and while previous research has considered the causes of Islamophobia and the impact it has on its victims, little research has investigated the attitudes and experiences of Muslims who are working to counter Islamophobia, and particularly those of Muslim women. This research investigates the motivations and intentions of Australian Muslim women who run public engagement events for non-Muslims to counter Islamophobia and build social cohesion. Data were obtained via in-depth interviews with 31 Sunni, Shia, Ahmadiyya Muslim women in four Australian capital cities. The three main themes that emerged were that the women wanted to connect with the non-Muslims who attended the events, create positive social change, and increase the knowledge that non-Muslims had about Islam and Muslims. Significantly, the women said that their most important motivator was their faith, and they rejected the idea that they were doing such work to appease non-Muslims. Instead, they saw work was an affirmation of their identity as Muslim women and their commitment to God.
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Rane, Halim. "“Cogent Religious Instruction”: A Response to the Phenomenon of Radical Islamist Terrorism in Australia." Religions 10, no. 4 (April 3, 2019): 246. http://dx.doi.org/10.3390/rel10040246.
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Over the past 15 years, 47 Muslim Australians have been convicted for terrorism offences. Australian courts have determined that these acts were motivated by the offenders’ “Islamic” religious beliefs and that interpretations of Quranic verses concerning jihad, in relation to shariah, caliphate, will of God and religious duty contributed to the commission of these crimes. This paper argues that these ideas, derived from certain classical-era Islamic jurisprudence and modern Islamist thought, contradict other classical-era interpretations and, arguably, the original teachings of Islam in the time of the Prophet Muhammad. In response to the call for “cogent religious instruction” to combat the phenomenon of radical Islamist terrorism, this paper outlines a deradicalization program that addresses late 20th- and early 21st-century time-period effects: (1) ideological politicization associated with Islamist jihadism; (2) religious extremism associated with Salafism; and (3) radicalization associated with grievances arising from Western military interventions in Muslim-majority countries. The paper offers a counter narrative, based on a contextualized reading of the Quran and recent research on the authentication of the Covenants of the Prophet Muhammad. It further contends that cogent religious instruction must enhance critical-thinking skills and provide evidence-based knowledge in order to undermine radical Islamist extremism and promote peaceful coexistence.
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Carlisle, Clare. "Response to Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020)." Studies in Christian Ethics 34, no. 3 (April 22, 2021): 290–92. http://dx.doi.org/10.1177/09539468211009761.
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This is a response given at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020), hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. The response focuses on the continuity and rupture that Insole claims to find between Kant’s early and late philosophy, and draws attention to an aesthetic sensibility across Kant’s thought: a Platonic and rationalist aesthetics which focuses on the qualities of harmony, plenitude and perfection that Insole finds to be the ‘base notes’ of Kant’s thought.
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Miller, William Watts. "The ‘Revelation’ in Durkheim's Sociology of Religion." Durkheimian Studies 26, no. 1 (December 1, 2022): 159–79. http://dx.doi.org/10.3167/ds.2022.260107.
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Abstract What was the nature of the ‘revelation’ and of the appreciation of William Robertson Smith that, in 1907, Émile Durkheim dated to 1895? This article tracks new developments in his thought after 1895, including an emphasis on creative effervescence. But there was also continuity, involving a search for origins that used the ethnology of a living culture to identify early human socioreligious life with totemism in Australia. It is this continuity, at the core of his thought after 1895, which helps to bring out the nature of his ‘revelation’ and of his homage to Robertson Smith. It also highlights a problem with his start from an already complex Australian world, yet without a suitable evolutionary perspective available to him. However, a modern re-reading can reinstate Durkheim's interest in origins, in a story of hominin/human evolution over millions of years.
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Crittenden, Paul. "David Coffey: Reshaping Traditional Theology." Irish Theological Quarterly 83, no. 4 (August 28, 2018): 310–28. http://dx.doi.org/10.1177/0021140018795742.
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The article seeks to locate the genealogy of David Coffey’s systematic theology in his original search for a unified account of grace. This led to the recovery of early but forgotten ways of thinking about the central doctrines of the Trinity and Christology related especially to the role of the Holy Spirit in the Incarnation. Coffey’s Spirit Christology, based on the Synoptic Gospels and patristic reflection, complements the traditional Christology of Chalcedon in ways that throw light on Christ’s humanity and the redemptive character of his death and resurrection. It also grounds a theology of grace, Christian anthropology, death and resurrection, the Church, and the salvation of unbelievers. Coffey is a prominent Australian theologian and the discussion of his thought is set within a brief account of the development of theological studies in the Australian context.
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Kuklick, HENRIKA. "‘Humanity in the chrysalis stage’: indigenous Australians in the anthropological imagination, 1899–1926." British Journal for the History of Science 39, no. 4 (November 10, 2006): 535–68. http://dx.doi.org/10.1017/s0007087406008405.
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Baldwin Spencer and F. J. Gillen's Native Tribes of Central Australia (1899) is now remembered as an approximation of the anthropological method that would soon be conventional: a comprehensive study of a delimited area, based on sustained fieldwork, portraying a population's distinctive character. In 1913, however, Bronislaw Malinowski said of Spencer and Gillen's studies that ‘half the total production in anthropological theory ha[d] been based upon their work, and nine-tenths affected or modified by it’. Native Tribes inspired an intense international debate, orchestrated by J. G. Frazer, broker of the book's publication, predicated on the assumption that indigenous Australians were the most primitive of living peoples, whose totemism was somehow at the base of civilization's highest achievements – monogamous marriage and truly spiritual religion. But the debate proved irresolvable in Frazer's terms. Pondering conflicting interpretations of totemism, anthropologists rejected unilinear models of social evolution like Frazer's. Nationally differentiated populations of professional anthropologists emerged in the early twentieth century, developing distinctive theoretical schemes. Nevertheless, some issues central to the debate remained vital. For example, how were magical, scientific and religious modes of thought and action to be distinguished? And in Australia, analyses of indigenes were distinctively construed. White settlers, concerned to legitimate colonial rule, asked specific questions: did Aborigines have established ties to specific lands? Were Aborigines capable of civilization? Biogeographical theory underpinned Spencer's relatively liberal conclusions, which had precursors and successors in Australian anthropology: Aborigines had defined criteria of land ownership, their habits were suitable adaptations to their circumstances, and observed cultural diversity among Aborigines denoted their ‘nascent possibilities of development along many varied lines’.
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Hyde, Melissa K., and Katherine M. White. "Young Australian Adults' Knowledge and Beliefs about Organ Donation." Progress in Transplantation 17, no. 3 (September 2007): 220–27. http://dx.doi.org/10.1177/152692480701700310.
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Context Limited studies, particularly in Australia, are aimed at understanding young people's beliefs about organ donation. Identification of such beliefs may serve to increase donation decision registration and decision discussion rates among this age cohort. Objectives To examine young adults' knowledge about organ donation and to use a theory of planned behavior framework to determine the differences in behavioral, normative, and control beliefs between young adults who had and those who had not registered and discussed their organ donation decision with family or significant others. Participants Australian university students (N = 233) completed a questionnaire assessing knowledge about the organ donation process and beliefs related to organ donation decision registration and decision discussion. Results Young adults demonstrated knowledge deficits about the support of Western religious denominations for organ donation and the circumstances surrounding donation. Unregistered donors were more likely to focus on the costs of registering; however, no belief-based differences for decision discussion emerged. Young adults who had registered and discussed their decision were more likely to believe that family members and friends thought they should do so. Lack of motivation was reported as preventing registering and discussing, and uncertainty about how and when to raise the topic prevented young adults discussing their donation decision. Conclusions Understanding of young adults' knowledge and beliefs enables the development of strategies encouraging donation decision registration and donation decision discussion with family or significant others, thereby increasing the likelihood that the donor's wishes will be carried out.
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Muhammad Abdullah, Mohammad Abdalla, and Robyn Jorgensen. "Towards the Formulation of a Pedagogical Framework for Islamic Schools in Australia." ICR Journal 6, no. 4 (October 15, 2015): 509–32. http://dx.doi.org/10.52282/icr.v6i4.300.
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During the last 30 years ‘Islamic’ or Muslim schools have sprung up in Europe, North America and Australia. Reasons for the establishment of these schools generally pertain to Islamic faith and quality of education. Parents desire their children to be positive participants in, and contributors to, society while at the same time maintaining their faith. However, a number of researchers question the effectiveness of Islamic schools in achieving these goals. Driessen and Merry (2006) and Walford (2002) note that matters of Islamic faith are mainly confined to formalities expressed as rules and codes and Qur’an recitation. Moes (2006) and Shamma (1999) express concern that formalisation of religious education leads to negative consequences. Often, these schools devote their energies to the ‘what’ and ‘why’ of Islam without the ‘how’. Memon (2007) proposes that to achieve the intents and purposes of Islamic education in a western context, teachers need to be guided by the pedagogical principles of the Islamic tradition in a fertile synthesis with the pedagogical principles of contemporary educational thought. Such a pedagogical framework would enable a curriculum to be embedded that is both faithful to Islamic principles and relevant to contemporary society. While there is some limited international research in this area, there is a dearth of research in the Australian context. This paper critically surveys and evaluates the existing research material and proposes a Prophetic Pedagogical Framework that may be used in a fertile synthesis with the Productive Pedagogies framework underpinning the Queensland public education system. It is contended that an Islamic extension of the Productive Pedagogies framework would have considerable value for the on-going quality of teaching in Australian Islamic schools.
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Hickey-Moody, Anna, and Marissa Willcox. "Feminist affect and children's embodied trauma." Matter: Journal of New Materialist Research 1, no. 2 (July 24, 2020): 1–26. http://dx.doi.org/10.1344/jnmr.v1i2.30911.
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Feminist new materialisms account for the agency of the body and the ways it is entangled with, in and through its environment. Similarly, affect scholars have putwords to the bodily feelings and attunements that we can’t describe. In this paper, we provide a brief survey of feminist thought that established the scholarly landscape and appetite for the turn to affect and offer this as a theoretical tool for thinking through the child body. Feminist affect is used here as a resource for understanding embodied change in children who are living with intergenerational trauma. Through analysing data from the Interfaith Childhoods project, we explore art as a way to affectively rework trauma in three case studies with refugee children from our Australian fieldwork sites. Our new materialist arts based approaches map embodied changes in children that speak to how bodies inherit and are affected by things that often can’tbe described. Specifically, in relation to their religious, cultural and refugee histories (Van der Kolk 2014, Menakem 2017), we offer the analysis in this paper as a routetowards understanding children’s bodily experience and expression, in ways that havebeen made possible by affective lines of inquiry pioneered by feminist scholarship.
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Numbers, Ronald L. "Creationists and their critics in Australia: an autonomous culture or 'the USA with Kangaroos'?" Historical Records of Australian Science 14, no. 1 (2002): 1. http://dx.doi.org/10.1071/hr02002.
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No country outside the United States has given creationism a warmer reception than Australia, which has spawned an internationally successful creationist ministry and at times even welcomed creation science into the classrooms of state-supported schools. A half-century ago, however, when organized anti-evolutionism first appeared in Australia, it attracted virtually no attention, and for over three decades thereafter it remained isolated on the far margins of Australian society, too obscure and impotent to warrant public concern. As late as 1984 one of the best informed students of Australian fundamentalism predicted that `because of the different national traditions and educational systems, the [creationist] controversy is not likely to become as intense in Australia as in USA�.The following decade proved him a false prophet. The most intense creation-evolution debates in the world have occurred on Australian soil, and Australian creationists have insinuated themselves into the religious, scientific, educational, and political life of the country. In this brief history of creationism and anti-creationism in Australia during the past half-century or so, I highlight two distinctive (though not unique) characteristics of the Australian encounter: the efforts of both sides to tar the other with a `made in America� brush and the contribution of anti-creationists to the success of the creationists. Paradoxically, by hounding and ridiculing creationists, the critics significantly boosted the visibility and viability of creationism in Australia.
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Pickard, Stephen. "Many Verandahs, Same House? Ecclesiological Challenges for Australian Anglicanism." Journal of Anglican Studies 4, no. 2 (December 2006): 177–200. http://dx.doi.org/10.1177/1740355306070678.
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ABSTRACTThe article addresses a number of different themes related to Australian Anglicanism. Underlying this inquiry is a deeper concern to trace the contours of an ecclesiology that is both embedded in a particular context (Australia) and through that points to common ideals that inform the self-understanding of the wider Communion. After an introduction, the remainder of the article is divided into four sections. The first section involves a brief historical perspective to introduce Australian Anglicanism to a wider audience. A second section attends to matters of law and governance; familiar enough but often dry territory, though certainly revealing as to the present state of our Church. From history and law I offer in the third section a reflection of a geographical kind on the idea of place as a formative factor in ecclesiology. In this way I hope to be able to highlight some of the particular challenges for Australian Anglicans and hopefully the wider Communion.
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Freier, Philip L. "The Anglican Church of Australia and Indigenous Australians: The Case of the Mitchell River Mission." Journal of Anglican Studies 1, no. 2 (December 2003): 62–80. http://dx.doi.org/10.1177/174035530300100205.
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ABSTRACTThis article examines the early development of the Mitchell River Mission and explores how the missionary agenda developed in response to external circumstances. Even though the missionaries espoused a strong commitment to the land and cultural rights of Aborigines they quickly developed institutional practices in the Mission that seemed more designed for control than freedom. The Mitchell River Mission raises questions about Anglican identity especially in its form of expression in cross-cultural situations of frontier mission.
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O’Sullivan, Dominic. "Reconciliation as Public Theology: Christian Thought in Comparative Indigenous Politics." International Journal of Public Theology 8, no. 1 (February 4, 2014): 5–24. http://dx.doi.org/10.1163/15697320-12341327.
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AbstractChristian public theology extends reconciliation beyond its principal sacramental concern for relationships between God and penitent to the construction of ‘socially just’ public relationships for the settlement of intra-national conflict. In theological terms, reconciliation brings public relationships into what Hally calls ‘the Christ narrative of passion, death and resurrection’ in which the perpetrators of injustice repent and seek forgiveness. This article introduces the conflicts that these discourses aim to resolve in Australia, Fiji and New Zealand and explains and contrasts reconciliation’s relative importance in each of these jurisdictions. Moreover, the article’s cross-jurisdictional comparison shows reconciliation’s limits and possibilities as public theology, and argues that in Australia and New Zealand it has helped to create political environments willing to admit indigenous perspectives on a range of policy issues. On the contrary, however, the article also shows that the Fijian churches have distorted the concept of reconciliation to support political imperatives that are difficult to rationalize theologically, even though they are presented by the churches as being concerned with religious goals.
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Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (August 2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.
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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.
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Isaac, Sami, Andrew McLachlan, and Betty Chaar. "Australian pharmacists’ perspectives on physician-assisted suicide (PAS): thematic analysis of semistructured interviews." BMJ Open 9, no. 10 (October 2019): e028868. http://dx.doi.org/10.1136/bmjopen-2018-028868.
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ObjectivesThis study aimed to investigate Australian pharmacists’ views about their role in physician-assisted suicide (PAS), their ethical and legal concerns and overall thoughts about PAS in pharmacy.DesignSemistructured interviews of pharmacists incorporating a previously validated vignette and thematic analysis.SettingAustralia (face to face or phone call).Participants40 Australian Health Practitioner Regulation Agency registered pharmacists, majority women (65%) with varied experiences in community, hospital, industry, academia, government and other fields.ResultsEmergent themes from the interviews were:legal and logistical framework,ethical framework,training and guidanceandhealthcare budget. More than half the participants supported the role of pharmacists in the supply of medicines for PAS, while less than half were either against or unsure of the legislation of PAS in Australia. Shared concerns included transparency of prescribing practices and identification of authorised physicians involved in PAS, which were consistent with existing literature. Religious faith, emotion and professional autonomy were key indicators for the implementation of conscientious objection to the supply of medicines in PAS. Re-evaluation of current guidelines, pharmacist training and government reimbursement was also of significance from participants’ perspectives.ConclusionThis study revealed current concerns of practising pharmacists in Australia, including previously undocumented perspectives on the pharmacoeconomic impact of and barriers relating to PAS. The need for training of all healthcare professionals involved, the provision of clear guidelines, including regulation around storage, administration and disposal of medicines dispensed for PAS and the updating of current therapeutic guidelines around end-of-life care were all issues delineated by this study. These findings highlighted the need for current and future policies to account for all stakeholders involved in PAS, not solely prescribers.
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Karimah Ismail, Napisah, Rosila Bee Mohd Hussain, Wan Kamal Mujani, Ezad Azraai Jamsari, Badlihisham Mohd Nasir, and Izziah Suryani Mat Resad. "CULTURAL AND IDENTITY SURVIVAL OF THE MALAY-MUSLIM COMMUNITY IN PERTH, AUSTRALIA." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 1133–41. http://dx.doi.org/10.21474/ijar01/11944.
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This article discusses the culture of the Malay minority which migrated to Perth, Australia from the Islamic aspect of identity. The purpose of this research is to identify the form and characteristics of Islamic and Malay cultural identity of this community, based on literature collection and field study through interviews and observation in Perth. Research finds that this Australian Malay minority has an identity and culture as well as Islamic characteristics almost similar to the parent Malay community in the Malay Archipelago. They are also proud of their identity and admit that they are Malays practising Islamic teachings even though living in a Westernised country of different religions and cultures. The three elements that preserve their Malay identity are adherence to Islamic religion, practising Malay culture and communication in the Malay language. There is no hindrance for them to practise Malay culture and observe Islamic teachings as Australia adopts a multicultural policy whereby citizens have the liberty to practice their respective cultures. The Islamic characteristics overtly displayed are rituals, particularly in aspects of Ibadah (worship) and observance of Islamic events and Eid celebrations. The style of physical appearance accentuated in the traditional design of apparel and home décor reflect Islamic and Malay cultural characteristics of the Archipelago.
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O’Sullivan, Dominic. "Reconciliation: The Political Theological Nexus in Australasian Indigenous Public Policy." International Journal of Public Theology 4, no. 4 (2010): 426–45. http://dx.doi.org/10.1163/156973210x526409.
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AbstractReconciliation brings together Christological and anthropological dimensions of human thought to illustrate the nexus between religious principles and political means. For the state reconciliation is concerned with social cohesion and political stability. For the church, it extends the sacramental notion of reconciliation between God and penitent to public relationships. This article examines Roman Catholic contributions to secular reconciliation debates. It shows how religious precepts create moral imperatives to engagement with secular discourses as a necessary element of Christian mission. It also argues that the church’s role in the disruption of indigenous societies creates an additional moral imperative to engage in reconciliation as mission and to articulate a Christian vision of indigenous rights.
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Krysinska, Karolina, Matthew Spittal, Jane Pirkis, and Dianne Currier. "Does Religion/Spirituality Modify the Association of Stressful Life Events and Suicidal Ideation in Australian Men?" Religions 9, no. 6 (June 3, 2018): 180. http://dx.doi.org/10.3390/rel9060180.
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In a large population cohort of Australian men, we previously observed that stressful life events were associated with increased suicidal ideation (SI). Many stressful life events, such as relationship breakdown and financial difficulties, occur frequently, yet most men who experience them do not have suicidal thoughts. There is some evidence that religious belief may be protective against suicidal behaviour. This study examined if attendance of religious service and/or perceived importance of religion/spirituality to participants modifies the association between stressful life events and suicidal thinking. Our analysis included 10,588 men who were aged 18 years or older who participated in the Australian Longitudinal Study on Male Health (Ten to Men), a national cohort study of Australian males. The study compared demographic, protective and risk factors for four subgroups: No SI, Remitted SI, New SI, and Chronic SI between Wave 1 (October 2013 to July 2014) and Wave 2 (November 2015 to May 2016) of the study and conducted logistic regression for these four outcomes. The study found a protective effect for attendance of religious services for the onset of New SI at Wave 2. Importance of religion/spirituality was positively related to Chronic SI. There were no effects of service attendance or importance for any of the other SI outcomes. We discuss results of the study in relation to social connection and broader contextual factors, such as secularization.
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McQuillan, Paul, and Eric Marx. "From Original Vision to World Vision. A comparison of the level of recognition and reporting of religious experience of two groups of catholic high schools students." Journal of Youth and Theology 6, no. 2 (February 17, 2007): 24–40. http://dx.doi.org/10.1163/24055093-90000237.
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The research reported in this paper began as a result of Dr Paul McQuillan's quest to verify his personal experience teaching senior high school students (age 16 and 17) in Australian Catholic Schools. Over a number of years of teaching Religious Education to groups of students he noted that they often witnessed to their deep experience of the transcendent, even though this was not always interpreted religiously by the students. His own teaching methodology was based on the experiential approach to Religious Education espoused by Hammond, Hay, Moxon, Netto, Raban, Straugheir and Williams and facilitated the recognition and recording of these experiences by the students. The statistical analysis in comparisons between survey groups was the work of Dr Eric Marx from the School of Psychology at the McAuley (Brisbane) Campus of Australian Catholic University. The authors suggest ways to address an apparently diminishing level of recognition and reporting of these experiences.
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Young, Peter. "Series on Church and State Church and State in the Legal Tradition of Australia." Journal of Anglican Studies 1, no. 2 (December 2003): 92–118. http://dx.doi.org/10.1177/174035530300100207.
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ABSTRACTThe relationship between church and state in Australia has been examined on many occasions, though principally by historians and theologians. This article examines how the legislature and courts of Australia have handled problems where there has been a conflict at the interface between secular and religious interests. The article deals with constitutional issues, conflict in education, in town planning and taxation as well as considering what we really mean by ‘church’ and ‘state’ in this context and how problems might manifest themselves in the twenty-first century.
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Edo Segara Gustanto. "Konsep Mudharabah dan Musyarakah dalam Perbankan Syariah Menurut Abdullah Saeed." Mutanaqishah : Journal of Islamic Banking 1, no. 2 (December 1, 2021): 83–102. http://dx.doi.org/10.54045/mutanaqishah.v1i2.177.
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This article discusses the concept of profit sharing which is an issue in the debate of Islamic Banking in Indonesia. Researchers try to review how the concept of profit sharing is elaborated with Abdullah Saeed's thoughts. Abdullah Saeed is an Australian scholar and scholar studying Islamic studies. He is currently the Omani Professor of Arabic and Islamic Studies at the University of Melbourne. He is known for his progressive views on religious freedom in Islam.
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Jones, Mairwen K., Lynne M. Harris, and Rajezi Sepideh Esfahani. "Imams’ Experience With and Response to Mosque-Goers With OCD Scrupulosity." Behaviour Change 36, no. 1 (February 26, 2019): 29–40. http://dx.doi.org/10.1017/bec.2019.2.
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AbstractThe experience of obsessive-compulsive disorder (OCD) symptoms that have a religious theme is common. Recent research has found that religious participants with religious OCD symptoms frequently turn to religious advisors, such as imams or clergy, for help to understand and alleviate their symptoms. As such, the advice provided by imams or clergy may have an important impact on the response of the person seeking help. This study examined the attitudes, beliefs and experiences of 64 Muslim imams with mosque-goers who had religious OCD symptoms, particularly scrupulosity. This study also examined imams’ familiarity with first-line psychological treatments for OCD such as Exposure and Response Prevention (ERP). Sunni imams from Australia and Shia imams from Iran completed an online survey based on the research of Deacon, Vincent, and Zhang (2012), which was conducted with Christian clergy in the United States. Results showed that the majority of imams were unfamiliar with scrupulosity as a possible symptom of a mental health problem, such as OCD, and with ERP as a recognised treatment for OCD. While 37% of participants reported having been approached by mosque-goers for help with scrupulosity, only 9% referred mosque-goers to mental health professionals, and only one imam reported having referred a mosque-goer for ERP. Sunni imams located in Australia were more likely to provide advice inconsistent with the ERP approach and were also significantly less likely than Shia imams located in Iran to recommend referral to a mental health professional who was not affiliated with their own religious denomination. Finally, Sunni imams had significantly higher scores than Shia imams on Thought Action Fusion (TAF) subscales. Results of multiple regression analysis revealed that TAF explained a considerable amount of the variance related to ERP-inconsistent advice. Research implications and limitations are discussed.
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Almeida, Osvaldo P., Brian Draper, John Snowdon, Nicola T. Lautenschlager, Jane Pirkis, Gerard Byrne, Moira Sim, Nigel Stocks, Leon Flicker, and Jon J. Pfaff. "Factors associated with suicidal thoughts in a large community study of older adults." British Journal of Psychiatry 201, no. 6 (December 2012): 466–72. http://dx.doi.org/10.1192/bjp.bp.112.110130.
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BackgroundThoughts about death and self-harm in old age have been commonly associated with the presence of depression, but other risk factors may also be important.AimsTo determine the independent association between suicidal ideation in later life and demographic, lifestyle, socioeconomic, psychiatric and medical factors.MethodA cross-sectional study was conducted of a community-derived sample of 21290 adults aged 60-101 years enrolled from Australian primary care practices. We considered that participants endorsing any of the four items of the Depressive Symptom Inventory - Suicidality Subscale were experiencing suicidal thoughts. We used standard procedures to collect demographic, lifestyle, psychosocial and clinical data. Anxiety and depressive symptoms were assessed with the Hospital Anxiety and Depression Scale.ResultsThe 2-week prevalence of suicidal ideation was 4.8%. Male gender, higher education, current smoking, living alone, poor social support, no religious practice, financial strain, childhood physical abuse, history of suicide in the family, past depression, current anxiety, depression or comorbid anxiety and depression, past suicide attempt, pain, poor self-perceived health and current use of antidepressants were independently associated with suicidal ideation. Poor social support was associated with a population attributable fraction of 38.0%, followed by history of depression (23.6%), concurrent anxiety and depression (19.7%), prevalent anxiety (15.1%), pain (13.7%) and no religious practice (11.4%).ConclusionsPrevalent and past mood disorders seem to be valid targets for indicated interventions designed to reduce suicidal thoughts and behaviour. However, our data indicate that social disconnectedness and stress account for a larger proportion of cases than mood disorders. Should these associations prove to be causal, then interventions that succeeded in addressing these issues would contribute the most to reducing suicidal ideation and, possibly, suicidal behaviour in later life.
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Strong, Rowan. "An Antipodean Establishment: Institutional Anglicanism in Australia, 1788–c. 1934." Journal of Anglican Studies 1, no. 1 (August 2003): 61–90. http://dx.doi.org/10.1177/174035530300100105.
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ABSTRACTThis article argues that the Church of England in Australia maintained for most of this period a culture of conservative political and social values. This conservative culture was a consequence of the Church of England being a subordinate partner in the hegemony of the ruling landed classes in England. In Australia, the Church of England, while never legally established, continued to act as though it was, and to strongly uphold conservative political and social values long after its monopolistic connection with the state had any practical reality. Consequently, the Church of England in Australia supported conventional values and solutions to social problems and marginalized Anglicans who challenged its prevailing conservatism. The catalysts for a change in this prevailing institutional culture were the First World War and the Great Depression. These challenges prompted the emergence within the institutional church of the beginnings of a more cautiously critical outlook towards the social status quo.
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Graham, Mary. "Some Thoughts about the Philosophical Underpinnings of Aboriginal Worldviews." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 105–18. http://dx.doi.org/10.1163/156853599x00090.
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AbstractIndigenous Australian philosophy is more than just a survivalist kit to understanding nature, human or environmental, but is also a system for realising the fullest potential of human emotion and experience. This paper explores elements of indigenous philosophy, focusing on indigenous views that maintain human-ness is a skill, not developed in order to become a better human being, but to become more and more human. In this context, the paper considers indigenous understandings of the land as a spiritual entity and human societies as dependent upon the land.
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Musharraf, Muhammad Nabeel, and Basheer Ahmad Dars. "ECLIPSES, MYTHOLOGY, AND ISLAM." Al-Duhaa 2, no. 02 (September 15, 2021): 01–16. http://dx.doi.org/10.51665/al-duhaa.002.02.0077.
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Comparative religion is a field of study through which views of various religions about a particular topic or sets of topics can be collated, interpreted, and systematically compared for attaining useful insights and broadening the understanding of religious beliefs, behaviors, and actions [i]. The current research furthers the study of comparative religion by elaborating the conceptions or myths related to eclipses as found in various religions and cultures in the world. Written as a narrative literature review, it aims to collate these conceptions and opinions for comparative analysis. In this paper, we have studied the ‘myths’ and ‘mythology’ of the religions and cultures spread across Australia, Asia, the Americas, Europe, Africa, and the Middle East. It is found that some common themes exist in the beliefs held by various people and religions. However, if we compare these themes with each other, they are found to be considerably different indicating that they have not come from a common source; people have been creating them at various points in history. However, very different to them is the Islamic perspective on the topic. It profoundly differs from the conceptions held in other religions. It does not say that the eclipses are caused by some giant creature eating up the sun, or because of the sun being imprisoned, or because of a fight between some ‘gods’, and so on. It rather explains them as a phenomenon of nature that invites reflection and pondering. This raises a very important question to ponder upon: Why did Islam not adopt any myths to explain the concept of eclipse unlike any other religion even though it could use them for its benefit? This paper answers it by explaining the nature and objective of the Prophet of Islam and the source of his knowledge which was that very Creator who created the sun and the moon and everything else. Another important point that the current research highlights is that there is an inseparable connection between the fields of history, science, religion, politics, culture, and psychology; none of them can be separated from each other if one wishes to obtain a holistic understanding of this topic as well as many other matters of the past, present, and future.
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Callan, Maeve. "“A Savage and Sacrilegious Race, Hostile to God and Humanity”: Religion, Racism, and Ireland’s Colonization." Journal of Medieval Religious Cultures 49, no. 1 (January 2023): 1–27. http://dx.doi.org/10.5325/jmedirelicult.49.1.0001.
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ABSTRACT Though the Irish became Christian in the fifth century and had helped spread Christianity throughout Britain and the Continent since the sixth, when England’s Norman nobility set imperialist eyes upon Ireland in the twelfth century, the papacy pronounced the Irish fallen from the faith, otherizing them to justify their invasion. The imperialist colonialism that the English imposed on Africa, Asia, Australia, and the Americas, they imposed on their neighbors first, where physical characteristics couldn’t provide as convenient an excuse; instead, they made religion the pretext for their racism, even though all involved were Catholics and the Irish had been since long before their colonizers’ conversion.
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Brock, Peggy. "Missionaries as Newcomers: A Comparative Study of the Northwest Pacific Coast and Central Australia." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 106–25. http://dx.doi.org/10.7202/037750ar.
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Abstract Missionaries have generally been treated as a special category of person. Unlike other people who have uprooted and moved to alien lands and societies, they are thought to do so at great personal sacrifice enabling them to spread the Christian word. This paper argues that despite their religious calling missionaries went through similar processes of adjustment as other newcomers who migrated to new lands and societies. The paper analyses the responses of missionaries in two contrasting environments: the northwest Pacific coast, and central Australia. It concludes that the nature of the adjustments missionaries made as newcomers were not determined by their personalities or the policies of the agencies that employed them as much as they were influenced by the societies and environments in which they found themselves. The rhetoric that surrounded nineteenth-century missionary work was premised on an assumption that missionaries were exceptional. A detailed examination of missionary responses to the Pacific northwest of Canada and central Australia reveals that missionaries had much in common with other people who found themselves in new circumstances, among new peoples, and in new places.
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Rahmadhani, Rizki, and Badrus Sholeh. "Improving Justice and Security in Indonesia: The Role of Australia-Indonesia Partnership for Justice (AIPJ2)." Global Focus 1, no. 2 (October 27, 2021): 103–16. http://dx.doi.org/10.21776/ub.jgf.2021.001.02.1.
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Located in a strategic area consisting of various ethnicities and religions, Indonesia is vulnerable to transnational crimes and violent extremism. Furthermore, this also creates social injustice, where groups are marginalized. Therefore, Indonesia continues to strive to improve justice and security for its citizens by increasing cooperation with other countries or international organizations. This article explains how Indonesia-Australia cooperation's role in maintaining justice and security in Indonesia through the second period of the Australia- Indonesia Partnership for Justice (AIPJ2). The author will use qualitative methods and use secondary data, where data will be collected from previous studies and related literature. This research shows that AIPJ2, through its support and programs to several Civil Society Organizations and government institutions, has contributed to positive changes in Indonesia's justice and security sectors, even though these changes were done gradually and faced challenges.
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Saputro, M. Endy. "Indonesian Islamic Studies: Selected Dissertation Bibliography 1980-1999." DINIKA : Academic Journal of Islamic Studies 1, no. 2 (August 31, 2016): 229. http://dx.doi.org/10.22515/dinika.v1i2.255.
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Continuing the previous edition, this bibliography presents dissertations titles produced mainly from universities in Australia, America, and Canada. Not only dissertations ones, some important theses are also displayed in this bibliography. The period 1980-1999 is a salient period in the process of Indonesian Islamic studies development. Since 1990 Minister of Religious Affairs has selectively sent Indonesian scholars finishing their master degree to McGill University. For the result, they produced theses master on Indonesian Islam. On the one hand, this theses can be used as an evidence that Indonesian scholars were able to introduce Indonesian Islam abroad; on the other hand, this introduction focuses on leaders thoughtwhich is then dominated the pattern of Islamic studies in Indonesian Islamic higher education institutions. In comparison, dissertation/thesis from the universities in the United States and Australia shows notable interesting assumption that during that period the scholars whose background are Islamic studies tend to produce theological-doctrinal dissertation/thesis as well as that of leaders-thought; while scholars with social and cultural background tend to review Islam from the attending problems in society.Keywords: Islamic Studies, McGill University, Bibliography, Dissertation, Indonesia
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Grimshaw, Patricia. "“That we may obtain our religious liberty…”: Aboriginal Women, Faith and Rights in Early Twentieth Century Victoria, Australia*." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 24–42. http://dx.doi.org/10.7202/037747ar.
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Abstract The paper, focused on a few years at the end of the First World War, explores the request of a group of Aborigines in the Australian state of Victoria for freedom of religion. Given that the colony and now state of Victoria had been a stronghold of liberalism, the need for Indigenous Victorians to petition for the removal of outside restrictions on their religious beliefs or practices might seem surprising indeed. But with a Pentecostal revival in train on the mission stations to which many Aborigines were confined, members of the government agency, the Board for the Protection of the Aborigines, preferred the decorum of mainstream Protestant church services to potentially unsettling expressions of charismatic and experiential spirituality. The circumstances surrounding the revivalists’ resistance to the restriction of Aboriginal Christians’ choice of religious expression offer insight into the intersections of faith and gender within the historically created relations of power in this colonial site. Though the revival was extinguished, it stood as a notable instance of Indigenous Victorian women deploying the language of Christian human rights to assert the claims to just treatment and social justice that would characterize later successful Indigenous activism.
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STATHAM, D. J., A. C. HEATH, P. A. F. MADDEN, K. K. BUCHOLZ, L. BIERUT, S. H. DINWIDDIE, W. S. SLUTSKE, M. P. DUNNE, and N. G. MARTIN. "Suicidal behaviour: an epidemiological and genetic study." Psychological Medicine 28, no. 4 (July 1998): 839–55. http://dx.doi.org/10.1017/s0033291798006916.
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Background. Psychiatric history, familial history of suicide attempts, and certain traumatic life events are important predictors of suicidal thoughts and behaviour. We examined the epidemiology and genetics of suicidality (i.e. reporting persistent suicidal thoughts or a plan or suicide attempt) in a large community-based sample of MZ and DZ twin pairs.Method. Diagnostic telephone interviews were conducted in 1992–3 with twins from an Australian twin panel first surveyed in 1980–82 (N=5995 respondents). Data were analysed using logistic regression models, taking into account twin pair zygosity and the history of suicidality in the respondent's co-twin.Results. Lifetime prevalence of suicidal thoughts and attempts was remarkably constant across birth cohorts 1930–1964, and across gender. Major psychiatric correlates were history of major depression, panic disorder, social phobia in women, alcohol dependence and childhood conduct problems. Traumatic events involving assault (childhood sexual abuse, rape or physical assault) or status-loss (job loss, loss of property or home, divorce), and the personality trait neuroticism, were also significantly associated with suicide measures. Prevalence of serious suicide attempts varied as a function of religious affiliation. After controlling for these variables, however, history of suicide attempts or persistent thoughts in the respondent's co-twin remained a powerful predictor in MZ pairs (odds ratio=3·9), but was not consistently predictive in DZ pairs. Overall, genetic factors accounted for approximately 45% of the variance in suicidal thoughts and behaviour (95% confidence interval 33–51%).Conclusions. Risk of persistent suicidal thoughts and suicide attempts is determined by a complex interplay of psychiatric history, neuroticism, traumatic life experiences, genetic vulnerability specific for suicidal behaviour and sociocultural risk or protective factors.
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Yucel, Salih. "Sayyid İbrahim Dellal." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 135–46. http://dx.doi.org/10.55831/ajis.v3i3.139.
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İbrahim Dellal (1932-2018) was a community activist and played a pioneering role in establishing religious and educational institutions after his arrival in Melbourne in early 1950. As the grandson of a late Ottoman mufti, being educated at the American Academy, a Baptist missionary school in Cyprus, clashed at times with his traditional upbringing based on Islam, service and Ottoman patriotism. İbrahim’s parents, especially his mother, raised their son to be Osmanli Efendisi, an Ottoman gentleman. He was raised to be loyal to his faith and dedicated to his community. I met him in the late 80s in Sydney and discovered he was an important community leader, a ‘living history’, perhaps the most important figure in the Australian Muslim community since the mid-20th century. He was also one of the founders of Carlton and Preston mosques, which were the first places of worship in Victoria. I wrote his biography and published it in 2010. However, later I found he had more stories related to Australian Muslim heritage. First, this article will analyse İbrahim’s untold stories from his unrevealed archives that I collected. Second, İbrahim’s traditional upbringing, which was a combination of Western education and Ottoman Efendisi, will be critically evaluated. He successfully amalgamated Eurocentric education and Islamic way of life. Finally, his poetry, which reflects his thoughts, will be discussed.
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Young, Diana. "Water as Country on the Pitjantjatjara Yankunytjatjara Lands South Australia." Worldviews: Global Religions, Culture, and Ecology 10, no. 2 (2006): 239–58. http://dx.doi.org/10.1163/156853506777965839.
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AbstractAnangu, Pitjantjatjara and Yankunytjatjara people living in the north-western areas of South Australia conceptualize changes in the surface of land as evincing the presence of ancestral power. Rain is one such catalyst of change, though it is by no means a certainty on the Pitjantjatjara Yankunytjatjara Lands. When it does appear, water does not stay long on the surface: it is shimmering and unstable. This paper examines the nature of various water sources in contemporary indigenous life, the spatial relationships between earth and sky and the dialectic between life and death that they mediate.
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Marks, Laura U. "Calligraphic Animation: Documenting the Invisible." Animation 6, no. 3 (September 21, 2011): 307–23. http://dx.doi.org/10.1177/1746847711417930.
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Calligraphic animation shifts the locus of documentation from representation to performance, from index to moving trace. Animation is an ideal playing field for the transformative and performative qualities that Arabic writing, especially in the context of Islamic art, has explored for centuries. In Islamic traditions, writing sometimes appears as a document or a manifestation of the invisible. Philosophical and theological implications of text and writing in various Islamic traditions, including mystic sciences of letters, the concept of latency associated with Shi‘a thought, and the performative or talismanic quality of writing, come to inform contemporary artworks. A historical detour shows that Arabic animation arose not directly from Islamic art but from Western-style art education and the privileging of text in Western modern art – which itself was inspired by Islamic art. A number of artists from the Muslim and Arab world, such as Mounir Fatmi (Morocco/France), Kutlug Ataman (Turkey), and Paula Abood (Australia) bring writing across the boundary from religious to secular conceptions of the invisible. Moreover, the rich Arabic and Islamic tradition of text-based art is relevant for all who practice and study text-based animation.
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Brooks, Melanie C., and Miriam D. Ezzani. "“Being Wholly Muslim and Wholly American”: Exploring One Islamic School's Efforts to Educate against Extremism." Teachers College Record: The Voice of Scholarship in Education 119, no. 6 (June 2017): 1–32. http://dx.doi.org/10.1177/016146811711900601.
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Background/Context Current estimates show 2,500 Islamic State (IS) jihadists are from the United States, Australia, and Western Europe. How and in what ways formal schooling influences the radicalization process and the development of extremist worldviews is yet to be fully understood. There is little research that explores how religious schooling educates against radical thought and behavior and this article reports findings from a qualitative case study of an Islamic school in the United States that counters religious extremism through the promotion and development of an American Muslim identity in its students, an ideology that advances the idea that an individual can be wholly American and wholly Muslim without any incongruity. Purpose/Objective/Research Question/Focus of the Study The purpose of this research was to explore one American Islamic school's efforts to counter religious extremism through the promotion and development of an American Muslim identity in its students. Two research questions guided this inquiry: (a) How does one American Islamic school attempt to develop and promote anti-extremist beliefs and behaviors through their development of an American Muslim identity in its students? (b) How is this reflective of Davies’ Critical Idealism XvX Model? Research Design For this qualitative case study, data were gathered and analyzed using Lynn Davies’ Critical Idealism XvX Model, which contrasts formal education that teaches anti-extremism to education that may teach extremist worldviews. Findings/Results The findings suggested that this Islamic school's focus on American Muslim identity reflected the components and values put forth in Davies’ framework that supported anti-extremist education and thereby thwarted extremist ideologies of single-truths, silencing, obedience, utopian excellence, political ignorance, and pure identities. Establishing a “good fit” for teachers, parents, and students were essential and parents with extremist or fundamentalist ideologies tended to disenroll their children. This study also suggested that Davies’ Critical Idealism XvX Model may be a useful framework for exploring religious education. Conclusions/Recommendations The school's administrators believed in the need to re-envision the American Muslim community—moderate in outlook, resonant with American values, participative with community, and supportive and welcoming of diversity. In doing so, the school delivered an anti-extremist education that promoted social integration, democratic values, and acceptance of diversity. This moderate outlook is counter to prevailing stereotypes and thus it is imperative that research continues to explore the role formal schooling plays in educating for or against extremism.
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Pakulski, Jan, and Bruce Tranter. "Environmentalism and Social Differentiation." Journal of Sociology 40, no. 3 (September 2004): 221–35. http://dx.doi.org/10.1177/1440783304045798.
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This is a tribute to the late Steve Crook who shared with us the excitement of research on environmentalism. As we predicted, environmental activism in Australia remains socially circumscribed, but its scope, and the scope of environmental concerns, have been widening. Differentiation and proliferation of environmental issues combine with social diffusion and routinization. The proportion of people who see the environment as a salient issue continues to be relatively high, in spite of an increasing competition from new issue concerns, including security and illegal migration. The new ‘white’ environmental issues enter the public arena reflecting widespread (though less urgent) concerns about genetic modification of food-crops and cloning of human tissue – all interpreted as ‘interference with nature’. The ‘white’ environmental issues attract the concern of new social categories of ‘conscience environmentalists’ who are more likely to be women, tend to be older, religious, and less attracted by green organizations. They are also less metropolitan in their location, and not as leftist and postmaterial in their value preferences as their ‘green’ and ‘brown’ predecessors. The formation of the ‘white’ environmental issue cluster and constituency opens the way for new ideological reinterpretations of environmental outlook – and for new political alliances.
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Strang, Veronica. "Knowing Me, Knowing You: Aboriginal and European Concepts of Nature as Self and Other." Worldviews: Global Religions, Culture, and Ecology 9, no. 1 (2005): 25–56. http://dx.doi.org/10.1163/1568535053628463.
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AbstractBased on long-term fieldwork with Aboriginal groups, Euro-Australian pastoralists and other land users in Far North Queensland, this paper considers the ways in which indigenous relations to land conflate concepts of Nature and the Self, enabling subjective identification with elements of the environment and supporting long-term affective relationships with place. It observes that indigenous cultural landscapes are deeply encoded with projections of social identity: this location in the immediate environment facilitates the intergenerational transmission of knowledge and identity and supports beliefs in human spiritual transcendence of mortality. The paper suggests that Aboriginal relations to land are therefore implicitly founded on interdependent precepts of social and environmental sustainability. In contrast, Euro-Australian pastoralists' cultural landscapes, and constructs of Nature, though situated within more complex relations with place, remain dominated by patriarchal and historically adversarial visions of Nature as a feminine "wild-ness" or "otherness" requiring the civilising control of (male) Culture and rationality. Human spiritual being and continuity is conceptualised as above or outside Nature, impeding the location of selfhood and collective continuity within the immediate environment. In tandem with mobile and highly individuated forms of social identity, this positions Nature as "other". There is thus a subjective separation between the individualised life of the self, and the life of Nature/other that, despite an explicit discourse in which ecological well-being is valorised, inhibits affective connection with place and confounds sustainability.
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Grout, Christopher. "The Seal of the Confessional and the Criminal Law of England and Wales." Ecclesiastical Law Journal 22, no. 2 (May 2020): 138–55. http://dx.doi.org/10.1017/s0956618x20000034.
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The seal of the confessional is often described as ‘inviolable’. The idea that what is said or done in furtherance of private confession may be subjected to scrutiny as part of litigation is often considered to be absurd. But what is the legal basis for such forthright rejection? The revised Canons of the Church of England do not address the issue at all; instead the matter falls to be covered by the unrepealed proviso to Canon 113 of the Code of 1603. In England and Wales there is no primary legislation which clearly and coherently deals with the question of the admissibility of matters said in private confession before courts and tribunals. Contrast that with the United States of America, where every single state has enacted statutory provisions which provide safeguards to admissibility, albeit to differing degrees. Recent developments in Australia have, conversely, involved the enactment of legislation making it a crime for a priest to withhold, in certain circumstances, matters said to him or her in the course of private confession. In 1990, Judge Bursell QC reviewed the existing case law on the subject (sparse though it is) and found it to be contradictory, with judgments appearing to be based upon personal opinions as opposed to legal analysis. There have been some interesting ‘post-Bursell’ developments, in terms of both legislation and case law, which are discussed in this article. In Ecclesiastical Law, Mark Hill QC suggests that ‘it is likely that a trial judge would exclude evidence of a confession made to a priest’. This article is essentially an analysis of that conclusion with a view to determining whether it is right to assume that, even if not adequately protected by legislation, things said or done in furtherance of private confession are likely to be excluded from secular criminal proceedings.
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Walicki, Andrzej. "Another outlook on Russia. Letters from the “Russian Archive”." Philosophy Journal 14, no. 2 (2021): 167–96. http://dx.doi.org/10.21146/2072-0726-2021-14-2-167-196.
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The article presents previously unpublished letters written by Andrzej Walicki (15.05.1930–21.08.2020), a worldly renowned Polish historian of Russian thought, to Professor Michael Maslin, the head of the Department of the History of Russian Philosophy at Lomonosov Moscow State University. Walicki’s letters (1997–2019) together with books, articles and other materials formed his gift to the abovementioned Department. Walicki himself referred to these materials as “my small Russian archive”. The letters are written in excellent Russian and require no additional revision or stylistic improvement. This publication retains the letters in their full originality including some phrases of Polish origin. These unique epistles reveal Walicki’s individual creative worldview. The letters contain new information about the details of Walicki’s biography and his work in Poland, Russia, USA, Great Britain, Japan, Australia. The letters provide a unique perspective on the “flow of ideas”, which was Walicki’s personal conception of understanding and interpretation of the Russian intellectual history from the Enlightenment through the Russian religious and philosophical Renaissance of the twentieth century. The letters discuss his interactions with Sergei Gessen, Isaiah Berlin, Leszhek Kolakowski, Czeslaw Milosz, George Kline, James Scanlan, Leonard Shapiro, Martin Malia, Richard Pipes, Nicholas Riasanovsky, James Billington etc. A special attention is paid to the critique of the Western and especially Polish Russophobia based on various superstitions and stereotypes about Russia as well on a lack of knowledge, various kinds of bias and blunders. Of considerable interest are Walitsky’s expert assessments of the general state of the scientific historiography of Russian philosophy, its fundamental differences from Soviet dogmatic Marxism, of which the Polish scientist was a consistent critic.