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Journal articles on the topic 'Religion and environment'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

FATUBARIN, AYO, and David O. Alabi. "Religion and Environment: Evaluating the Role of Religions inthe Nigerian Environment." IOSR Journal of Humanities and Social Science 19, no. 10 (2014): 01–08. http://dx.doi.org/10.9790/0837-191090108.

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2

Jenkins, Willis, and Christopher Key Chapple. "Religion and Environment." Annual Review of Environment and Resources 36, no. 1 (November 21, 2011): 441–63. http://dx.doi.org/10.1146/annurev-environ-042610-103728.

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3

Öhlmann, Philipp, and Ignatius Swart. "Religion and Environment." Religion and Theology 29, no. 3-4 (December 22, 2022): 292–321. http://dx.doi.org/10.1163/15743012-bja10044.

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Abstract Achieving ecologically sustainable societies necessitates fundamental social and cultural transformations. Religion has the potential to foster the required paradigm shifts in mindsets, behaviour and policy. Moreover, in many religious communities there is increasing engagement with questions of environment, climate change and ecological sustainability. This has led to an increasing corpus of literature engaging with the nexus between religion, environment, development and sustainability. The purpose of this article is to provide an overview of recent ecological trends in religious traditions as well as the literature on religion and sustainable development and on religion and ecology. While an ecological turn is evident in many religious communities and has been well documented in the literature, it emerges that more research is necessary on the way that this phenomenon manifests in environmental action at individual and institutional levels.

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4

Seigel, Michael T. "Religion, Science, and Environment." Pacifica: Australasian Theological Studies 16, no. 1 (February 2003): 67–88. http://dx.doi.org/10.1177/1030570x0301600105.

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Much theological discussion of ecology has focussed on responding to criticism such as that of Lynn White, but there are aspects of Christian tradition that need more attention: the loss of a sense of symbiotic relationship between humanity and nature, and the belief that human beings can effectively and harmlessly manipulate nature to their own ends. The viewpoint of White and many other ecological thinkers that our behaviour derives from our world-views and religiosity has set substantial portions of the environmental movement in search of a new world-view and a new religiosity. If, however, our world-views and religiosity derive, even in part, from our social structures and therefore ultimately from our behaviour, then we must also focus on changing these. The question of science then is not only whether it is sufficiently holistic but also whether it can contribute to determining appropriate behaviours and social structures. Dialogue between science and religion has already come a long way in terms of developing new world-views. It is necessary now that they work together to guide and motivate the real decisionmaking processes in politics, economics, and so forth.

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5

Ignatow, Gabe, and Elizabeth Gabhart. "Religion, environment and milieu." Religion, Brain & Behavior 4, no. 2 (August 13, 2013): 155–56. http://dx.doi.org/10.1080/2153599x.2013.816340.

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6

Boersema, Jan, Andrew Blowers, and Adrian Martin. "The Religion-Environment Connection." Environmental Sciences 5, no. 4 (November 18, 2008): 217–21. http://dx.doi.org/10.1080/15693430802542257.

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7

Gill, Robin. "Religion and the Environment*." Theology 102, no. 810 (November 1999): 408–15. http://dx.doi.org/10.1177/0040571x9910200603.

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8

Sagoff, Mark. "Science, Religion and the Environment." Journal of Catholic Social Thought 4, no. 2 (2007): 313–30. http://dx.doi.org/10.5840/jcathsoc20074216.

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9

Rohrman, Douglass F. "Religion, law, and the environment." Frontiers in Ecology and the Environment 5, no. 1 (February 2007): 51. http://dx.doi.org/10.1890/1540-9295(2007)5[51:rlate]2.0.co;2.

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10

Trubshaw, Bob. "Religion, space and the environment." Time and Mind 8, no. 1 (December 22, 2014): 114–16. http://dx.doi.org/10.1080/1751696x.2014.994343.

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11

Hoffmann, Henryk. "The Holy Place as a Subject for the Study of the Geography of Religion." Ukrainian Religious Studies, no. 38 (February 14, 2006): 99–104. http://dx.doi.org/10.32420/2006.38.1727.

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The geography of religion is one of the younger (but dynamically developing) areas of religious studies. The subject of her interests is the reciprocal ties that stand between religion and the geographical environment. On the one hand, the influence of the geographical environment on the formation of religious imaginations is investigated, and on the other hand, feedback, that is, what kind of religion does the change in the geographical environment. In addition, this area of religious studies is engaged in the distribution (or reduction) of individual religions, demographic and statistical issues, as well as analysis of the topography of holy places (hierotopografia), problems of religious migration (including religious refugee), pilgrimage, missions, religious tourism, etc.

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12

Iqbal, Asep Muhamad. "WHEN RELIGION MEETS THE INTERNET (Cyber-Religion and the Secularization Thesis)." Jurnal Komunikasi Islam 6, no. 1 (August 22, 2017): 1–28. http://dx.doi.org/10.15642/jki.2016.6.1.1-28.

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This article examines the presence of cyber-religion, the worldwide increasing use of the Internet for religious purposes, in which religion is migrating online as its strategies of adaptation and shaping a new environment. It aims to look at the phenomenon of religious migration to virtual world and its possible implications for secularization thesis. The article argues that the massive emergence of online religion serves a (another) counterpoint to the prediction of the end of religion in modern society as proposed by the proponents of secularization theory. It also claims that religious use of the Internet among religion surfers has no significant impacts on the real world organized religions and their religious communal identity.

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13

Christensen, L. "This Sacred Earth: Religion, Nature, Environment." Interdisciplinary Studies in Literature and Environment 5, no. 1 (January 1, 1998): 134–35. http://dx.doi.org/10.1093/isle/5.1.134.

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14

Carter, Dee. "Unholy Alliances: Religion, Science, and Environment." Zygon® 36, no. 2 (June 2001): 357–72. http://dx.doi.org/10.1111/0591-2385.00365.

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15

Park, Chris. "This sacred Earth; Religion, nature environment." Journal of Rural Studies 13, no. 3 (July 1997): 363. http://dx.doi.org/10.1016/s0743-0167(97)80247-1.

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16

Greeley, Andrew. "Religion and Attitudes toward the Environment." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 19. http://dx.doi.org/10.2307/1386911.

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17

Singh, Vijay P. "Water, Environment, Engineering, Religion, and Society." Journal of Hydrologic Engineering 13, no. 3 (March 2008): 118–23. http://dx.doi.org/10.1061/(asce)1084-0699(2008)13:3(118).

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18

Nche, George C. "The Religion-Environment (Climate Change) Connection." Worldviews: Global Religions, Culture, and Ecology 24, no. 1 (March 13, 2020): 81–115. http://dx.doi.org/10.1163/15685357-20201004.

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Abstract Following Lynn White’s thesis of 1967 which indicted some Christian values for the current ecological crisis, many studies have been conducted on the connection between religion and environment/ecological crisis. These studies have sought to know whether religious beliefs and values influence environmental/climate change perceptions of people. However, while these studies have been geographically biased, their results have remained inconclusive. This study therefore examined this age-long debate with evidence from Nigeria. The study involved 30 church leaders drawn from Catholic, Anglican and Pentecostal churches in five geographical zones in Nigeria. The data was analyzed using descriptive analytical method. Findings show that religious values/schemas in forms of Eschatological/End-Time beliefs, Dominion beliefs, Theological fatalism, Pessimism etc. influenced climate change perceptions among the church leaders. The study also found that religious affiliation and theology mattered with respect to the influence of some religious beliefs. The implications of findings for the research on religion-environmental/climate change connection are discussed.

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19

Stoyanova, Ilonka, Darina Mavrodieva-Kyuchukova, and Irina Vladimirova. "TEACHING RELIGION IN AN ELECTRONIC ENVIRONMENT." Годишник на Шуменския университет. Факултет по Хуманитарни науки XXXIIIA, no. 1 (November 10, 2022): 389–98. http://dx.doi.org/10.46687/tbsl2754.

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The pandemic of COVID 19 and the introduced measures to limit the virus have led to a restructuring of the organization of the educational process, including religious education in an electronic environment. This has led to the use of various information systems and networks equivalent to interactive teaching methods, providing new opportunities for the use of innovative practices in the work of pedagogical specialists. The article analyzes the advantages and disadvantages of e-learning in religion and presents the pedagogical experience of implementing two interdisciplinary lessons conducted in an electronic environment in a distance form, with primary school students studying at the school "Orthodox Christian Values and Traditions".

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20

Kar, Sarita, and Manisha Tripathy. "Role of Religion in Environmental Sustainability: An Indian Perspective." Problemy Ekorozwoju 17, no. 1 (January 1, 2022): 96–100. http://dx.doi.org/10.35784/pe.2022.1.09.

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Environmental trepidations are global issues, environment sustainability is conceivable with the noble motive, which takes real shapes with the insights and perspectives from different religions. In the process of learning and teaching laid down by religion help to expand our understanding and develop our behavior towards nature. Role of religion to shape our attitudes to the natural world is significant, because its domination in human personality is always recognizable. The paper would like to find out different prospect to achieve environment sustainability with the help of imperatives given by Indian religion. This imparts many valuable imperatives which unify nature as an inseparable part of human life and vice versa. Three major religions originating from India were explored in this paper: Hinduism, Buddhism and Jainism. The paper tries to show the human affiliation with nature is well expressed in every aspect of Indian religious life.

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21

Harun, Martin. "Laudato Si’ and the Environment." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, no. 1 (April 12, 2022): 120–23. http://dx.doi.org/10.36383/diskursus.v18i1.299.

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Pope Francis’ Encyclical Laudato Si’ invites scholars of all sciences to a dialogue on the ecological crisis in order to find better solutions before it is too late. Thus it is not surprising that in this collection of essays twelve scholars in religious and social sciences respond to his much appreciated encyclical. Editor Robert McKim, emeritus professor of Philosophy of Religion at the University of Illinois, opens the discussion with a proposal of inquiry into the challenges posed by the ecological crisis and how the world religions can and have responded to it in providing guidance and inspiration, and in what they have accomplished both as entire religious traditions and on a micro-level through particular religious communities, and also in giving birth to new environmentally constructive practices and rituals.

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22

Bazhanov, Valentin A. "NEUROTHEOLOGY: RELIGION IN THE FOCUS OF MODERN CULTURAL NEUROSCIENCE." Study of Religion, no. 1 (2018): 118–25. http://dx.doi.org/10.22250/2072-8662.2018.1.118-125.

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The paper ponders over the phenomenon of religion from the standpoint of the modern neuroscience progress. The author claims that the emergence and expansion of different religions, as well as religious activity, has happened due to external (social and cultural) and internal (neurobiological) reasons. The results of neuroscience research testify to the ontogenetic sources and foundations of religion flourishing in a certain socio-cultural atmosphere. When social item grows, religion gains greater capacity to carry further expansion out. Within the society, religion plays an effective role of socialization, being the gluing factor and regulator of social relations. From the standpoint of social psychology and cultural neuroscience, the emergence of religion is conceived as the result of the process of human adaptation to the environment in which both neurophysiologic and socio-cultural factors are intertwined. The main reason is that the chances to survive of an individual in an environment that harbors a host of dangers increase significantly if he or she is a member of a particular social group and, therefore, can count upon help of its members in difficult situations...

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23

Muñoz-García, Antonio, and Mª Dolores Villena-Martínez. "Sustainable Behavior among Spanish University Students in Terms of Dimensions of Religion and Spirituality." Sustainability 12, no. 2 (January 8, 2020): 470. http://dx.doi.org/10.3390/su12020470.

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Although previous research projects have highlighted the pro-environment and pro-sustainability attitudes of traditional spirituality and religions, there is a lack of studies that explore the way in which expressions of different types of religion and spirituality, as well as measures of belief and non-belief, are related to the evocation of sustainable behaviors. This study, conducted with emerging adults, analysed the relationships between measures of the image of God, religious orientation, the importance of religion and spirituality, religious/spiritual experience, paranormal beliefs and non-belief (religious, spiritual and atheism), as well as altruistic, frugal, environmentally-friendly and equitable behaviors. The results were found to be consistent with the pro-environment character attributed to religion, as well as non-traditional forms of spirituality, indicating their link with sustainable behavior, particularly the measures focusing on belief/non-belief. They also highlighted an effect of the measures of religion/spirituality, indicating the benefit of using multivariate approaches of a qualitative and quantitative nature.

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24

Frömming, Urte Undine. "Bergmann, Sigurd: Religion, Space, and the Environment." Anthropos 110, no. 1 (2015): 213–14. http://dx.doi.org/10.5771/0257-9774-2015-1-213.

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25

Gudorf, Christine E. "Resymbolizing Life: Religion on Population and Environment." Horizons 28, no. 2 (2001): 183–210. http://dx.doi.org/10.1017/s0360966900009294.

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ABSTRACTThe environmental crisis has transformed the debate over the appropriate size of the human population, presenting humans with a choice of reducing population, redistributing resource use, and restraining consumption or inflicting severe, perhaps fatal, damage to the earth's capacity to sustain life. Having surveyed gross evidence supporting this choice, this article argues that Christianity must reinterpret its tradition, resymbolizing respect for life from an exclusive focus on birth and fertility toward the sustaining of life and life's habitat, earth.

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26

Harris, Melanie L. "Ecowomanism: Black Women, Religion, and the Environment." Black Scholar 46, no. 3 (July 2, 2016): 27–39. http://dx.doi.org/10.1080/00064246.2016.1188354.

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27

Abid Naeem, Atiq ur rehman, and Hafiz Saeed Ahmad. "تقابل ادیان اور آفاقیت کی تشکیل: معاصر مواقف کا تجزیہ." مجلہ اسلامی فکر و تہذیب 2, no. 2 (December 26, 2022): 16–25. http://dx.doi.org/10.32350/mift.22.02.

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The Comparative Study of Religions is a branch of study that emerged in the West during the late nineteenth century. Being a branch of Social Sciences, Comparative Religions nourishes in a scientific environment; and therefore, started viewing religion as a secular branch of study and a subjective phenomenon. The term, ‘Comparative Study’ has been used as synonymous with Science of Religions, History of Religions and Philosophy of Religions. However, the paradigm of Comparative Religions differs from the traditional pattern of study of other religious traditions and faiths, viz. to prove the authenticity and veracity of one’s own religion over other religions. This paper intended to highlight the concept, history, objectives and paradigm of Comparative Religions. The Western modern Comparative Religionists employs it to develop a sound understanding of the history, origin, and structure (including religious beliefs, rituals, morals and other important teachings) as well as agreements and differences among various religions of the world. The objective of this kind of study is to create impartial observers of other religions; and to develop a universality to the world’s religion that can be acceptable to the whole of humanity. Keywords: Comparative Religions, History of religions, Individualism, Philosophy of religions, Universalism.

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28

Zhang, Yuhang. "The influence of cyberization on folk religion: A case study of Chinese online religious group." Simulacra 4, no. 2 (November 18, 2021): 157–68. http://dx.doi.org/10.21107/sml.v4i2.11511.

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Religious cyberization is a new way of dissemination and development of traditional offline religions. In the process of cyberization, all aspects of religions are likely to be affected by the new Internet environment. Taking a Chinese online religious group as Internet field, this article analyzes the influence of cyberization on belief system, religious authority and religious experience of folk religion, and makes a preliminary exploration of its causes in combination with the characteristics of Internet and folk religion. This study mainly adopted the method of participant observation, and conducted online and offline interviews with participants when necessary. In addition, the researcher also analyzed documents, audio and other files uploaded in the online group. In the case discussed in this article, compared with officially recognized religions in China, folk religion seems to be more adapted to the opportunities and challenges brought by the new territory of the Internet due to its unique diffuseness and inclusiveness.

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29

Jufri, Andi. "Islam dan Pluralitas Agama (Studi Analisis tentang Model Pendekatan dalam Dialog Antar Umat Beragama di Indonesia)." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 4, no. 2 (December 23, 2019): 428–51. http://dx.doi.org/10.30603/jiaj.v4i2.959.

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The plurality of religion is an inevitable phenomenon, and every religion emerges in a plural environment. If the pluralistas of these religions are not addressed appropriately, they will potentially lead to problems of vulnerability and conflict between religious communities, and this fact has already happened to monotheistic religions. To find a solution to the conflict between religious communities there needs to be the right approaches. What are the approaches used in efforts to break up conflicts between religious believers? This paper wants to uncover the problem of religious plurality in Indonesia and several approaches that can be used as role models in building dialogue between religious communities.

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30

YÜCER, Hür Mahmut, and Sinan Yılmaz. "Şeriat ve Tasavvuf Bağlamında Din-Çevre İlişkisi Üzerine Bir Değerlendirme / The Relationship between Religion and Environment in the Context of Shari'a and Sufism." Journal of History Culture and Art Research 1, no. 4 (January 5, 2013): 319. http://dx.doi.org/10.7596/taksad.v1i4.175.

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Din-çevre ilişkisi, dinî araştırmalarda çok sayıda çalışmaya konu olmuştur. Bu çalışma ise, diğerlerinden farklı olarak, din çevre ilişkisinin sadece şeriat bağlamında değil, aynı zamanda tasavvuf bağlamında da ele alınabileceğini ortaya koymaktadır. Çalışmanın birinci bölümünde din-çevre ilişkisi şeriat bağlamında ele alınmış, din-fiziki çevre, din-sosyal çevre ve din-beden ilişkisi incelenmiştir. Ayrıca, din-beden ilişkisinin çevre bağlamında değerlendirilmesi konusunda önemli açılımlar getirilmiştir. İkinci bölümde ise, tasavvuf bağlamında din-çevre ilişkisine değinilmiş, ilk bölümde ele alınan konuların tamamı tasavvuf düşüncesi bağlamında yeniden ele alınmıştır. Bununla birlikte, çevre konusunda aslında şer’î ve tasavvufi düşüncenin birbirlerinden farklı argümanlar üretmediği ortaya konulmaya çalışılmıştır. A Sociological Approach to the Relationship between Religion and Environment in the Context of the Shari'a and Sufism The relationship between religion and the environment has been discussed in numerous studies. However this study, unlike the others, presents that the relationship between religion and the environment could be dealt with not only in the context of the Shari’a but also in the context of Sufism. In the first part of the study, the relationship between religion and the environment is dealt with in the context of the Shari’a. In this part, the relation between religion and the physical environment, religion and the social environment and religion and the body has been examined. In this part, significant developments over examination of the relation between religion and the body in the context of the environment have been provided. In the second part, the relationship between religion and the environment is touched upon in the context of Sufism. In this part, all the issues that have been addressed in the first part have been re-examined in the context of the thought of Sufism. Meanwhile, it has been endeavored to prove that the thought of the Shari’a and that of Sufism have not produced different arguments regarding with the environment.

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31

Preston, Jesse L., and Adam Baimel. "Towards a psychology of religion and the environment." Current Opinion in Psychology 40 (August 2021): 145–49. http://dx.doi.org/10.1016/j.copsyc.2020.09.013.

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32

Hosseini, Seyedehbehnaz. "The Kaka‘i: A Religious Minority in Iraq." Contemporary Review of the Middle East 5, no. 2 (April 5, 2018): 156–69. http://dx.doi.org/10.1177/2347798918762200.

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The religion of Kaka‘I has been an under-researched religion in the Middle East but recent interest in Iraq has changed this situation marginally. A new discourse in the contemporary social and political world has brought back the notion of religion and the appropriation of religious thought to the forefront of social polemics. Following continuous murders, displacements and threats by the militant Islamic group, the Islamic State (IS), as well as their marginalization in Iraq, Kaka‘i declared themselves to be Muslims. They sought improvement in the quality of systems existing in region, the creation of democratic secular regimes that believe in democracy and rights of other peoples and religions, as well as the application of human rights principles in the constitutions of states in which they reside. In addition, Kaka‘i are motivated to gain official recognition of their civil statutes and identity and they want to end the situation in which they are considered as a religious minority. Kaka‘i and Islam are incompatible as religions. Such actions bring to mind the historical and modern perspectives that form the basis of religion with regard to the development of this religious minority under the pressure of their environment.

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33

Nawawi. "Hubungan Simbiotik Manusia Dengan Lingkungan Dalam Islam." HUMANISTIKA : Jurnal Keislaman 6, no. 1 (March 19, 2020): 49–66. http://dx.doi.org/10.55210/humanistika.v6i1.320.

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This paper states that Islam is a comprehensive religion that not only regulates the problem of worship but covers all aspects of life and is not only related to thirst but also relates to spirituality. Islam has two important meanings for humans as a basic concept for life, namely the meaning of what religion does (the function of religion in life) and the meaning of wahat is religion (the meaning of religion for life). Both of these meanings are closely related to human relations with the environment, where the relationship of both are equal or symbiotic, namely mutual benefit between humans and the environment. As a form of implementation of rahmatal lil 'alamin, human relations with the environment consists of three principles. First, the principle of respect for nature. Second, the principle of environmental responsibility. Third, the principle of caring for the environment. These three principles will not be effective, so it requires control from the authorities, namely severe punishment to the death penalty. Without severe punishment, the environment will become extinct because it is exploited by humans arbitrarily.

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34

Madarik, Muhammad, and Hairul Puadi. "Ikhtiar Kontekstualisasi Konstruksi Islam Nusantara." JURNAL PUSAKA 12, no. 2 (December 15, 2022): 1–15. http://dx.doi.org/10.35897/ps.v12i2.887.

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Contextualization is an indisputable fact that can be proven by the existence of religion in each historical period through a dialogical phenomenon between religion and the environment in which religion exists. In fact, the dialogue between religion and the environment sharpens its function and clarifies the significance of its presence among the people, so that religion is truly believed to be the solution to every problem and problem of the general public because religion is brought in a flexible form. Through the two starting points of the above approaches (two anchor approaches), they break what they are touting about assumptions without being based on argumentative evidence.

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35

Syarif, Zainuddin, and Abdul Mukti Thabrani. "Ma’had Internasional: Integrasi Agama-Sains Berbasis Moderasi Islam." Islamika Inside: Jurnal Keislaman dan Humaniora 5, no. 2 (February 7, 2021): 292–321. http://dx.doi.org/10.35719/islamikainside.v5i2.74.

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Abstract: The study of the integration of religion and science always attracts the attention of many people, especially academics in religious tertiary circles. Theoretically, the discourse is intended to bridge the meeting of religion-science, which in many occasions is often disputed. To the extent that there are many ideas on the integration of religion and science, at both the theoretical and practical levels, one of them is the idea of establishing an international ma'had. This study will specifically examine the idea of the integration of Islam-based moderation of Islam in Islamic religious tertiary institutions through Ma'had International. Three main issues that will be the focus of the study, namely: the concept of international ma'ad, the integration of religion-science, and finally, the moderation of Islam. Three focus of study will be translated into two research questions, namely; 1) What is meant by the concept of International ma'had and Islamic moderation? 2) What is the role and strategic function of the international ma'had in integrating Islamic moderation-based religions? This study is a literature study based on the type of qualitative research. The data used in the study are secondary data sourced from library data. The theoretical perspective used is John F. Haught's theory of religious integration. Theoretically, this study has a major contribution in enriching the science of religion, especially the study of integration of religion and science. in practice, this study has a major contribution in terms of providing solutions to the ideal idea of integrating Islamic moderation-based religion in the environment of Islamic religious colleges. The findings of this study contain an in-depth explanation of the concept of ma'had International, as well as an in-depth analysis of the integration strategy of Islam-based moderation based Islam through the idea of ma'had International within the Islamic diversity tertiary environment.

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36

Price, John, and Sheila Burleton. "Book Review: Enterprise Learning, Our World: Religion and Environment, Their World: Religion and Animal Issues." Citizenship, Social and Economics Education 4, no. 3 (September 2000): 192–95. http://dx.doi.org/10.2304/csee.2000.4.3.192.

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37

Oliinyk, Alla. "RELIGION IN COUNTERACTION TO SUICIDAL TENDENCIES WITHIN STUDENT'S ENVIRONMENT." International scientific journal «Education and Science» 2(27), no. 1 (2019): 119–25. http://dx.doi.org/10.31339/2617-0833-2019-2(27)-119-125.

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38

Greenway, W. "'The First Spinning Place: Poetry, Religion, and the Environment'." Interdisciplinary Studies in Literature and Environment 1, no. 1 (April 1, 1993): 107–18. http://dx.doi.org/10.1093/isle/1.1.107.

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39

Gray, John S. "Religion, Science and the environment of the Black Sea." Marine Pollution Bulletin 36, no. 1 (January 1998): 2–3. http://dx.doi.org/10.1016/s0025-326x(98)90003-0.

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40

Lorentzen, Lois. "Religion and violence against nature." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 242–55. http://dx.doi.org/10.30674/scripta.67311.

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Most of us are well aware of the environmental crisis of our day. Yet, scholars of religion or peace studies rarely consider environmental issues when theorizing about violence. Why think about religion when we ponder environmental degradation? Religion provides a framework by which we can understand a group’s relationship to non-human nature and to actions on behalf of the environment. As is the case with human-to-human violence, religious ideology may also either encourage or discourage assaults on the environment. Taking religious traditions and actors into account, deepens our understanding of the contemporary environmental crisis and environmental struggles and movements, as is argued in this article.

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Azmi, Muhammad. "Pengamalan Nilai-Nilai Toleransi Siswa SMA Negeri 3 Palangka Raya sebagai Bentuk Moderasi Beragama." ISLAMIKA 4, no. 1 (January 25, 2022): 37–46. http://dx.doi.org/10.36088/islamika.v4i1.1594.

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This paper discusses the tolerance of SMA Negeri 3 Palangka Raya students. With differences in religion, ethnicity, and culture in the school environment, tolerance is needed so that there is no friction, but with tolerance, harmony will be realized in the school environment. By using field research (field research) with the methods used in collecting data by interview, observation and documentation methods, and qualitative descriptive data analysis, it was found that students at SMA Negeri 3 Palangka Raya, already have a high tolerance attitude. Tolerance at SMA Negeri 3 Palangka Raya has been carried out by students very well by always respecting religions that are different from one another, not insulting and disturbing the worship of other religions.

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Lavazza, Andrea. "An Evolutionary Explanation for Change in Religious Institutions." European Journal for Philosophy of Religion 12, no. 3 (September 24, 2020): 75. http://dx.doi.org/10.24204/ejpr.v12i3.3407.

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Many attempts have been made to explain the rise of religious phenomena based on evolutionary models, which attempt to account for the way in which religion can constitute a useful system to increase the fitness of both the individual and the group. These models implicitly mean that beliefs are simply effective adaptations to the environment and in this sense they cannot be truly accepted by those who adhere to the religions in question. In this paper, I use the evolution of culture model elaborated by Cavalli Sforza to propose an approach that can explain the change of institutionalized religions over a more limited time frame than the long times of biological evolution. This model could be heuristically effective in the study of religious phenomena and could also be applicable in terms of theology and philosophy of religion. Given the limits of space, I will only try to take a few steps in this direction, trying to answer some of the major questions that arise about such an approach. In particular, one may ask whether, unlike others, the evolution of culture model applied to religions can make it possible to put into brackets - or to remain agnostic about - the value and the truth of the beliefs and precepts of the religion which is studied.

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Uzzell, David, and Nora Räthzel. "Labour's Hidden Soul: Religion at the Intersection of Labour and the Environment." Environmental Values 28, no. 6 (December 1, 2019): 693–713. http://dx.doi.org/10.3197/096327119x15579936382473.

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This study examines the intersection of individual life-histories, organisational histories and societal histories and reveals how religion, in several different expressions, serves to provide a connection between justice for workers and justice for the environment in the work of trade unionists. The trade union movement is generally seen as secular, and thus in our life-history interviews finding religion as a backdrop to labour activists' formation was unexpected. Religion becomes manifest in various ways, partly through experiences in the present or at formative periods in unionists' lives, but also through its cultural embeddedness in language and collective memory. In this way it serves to provide subtle influences on beliefs, concepts of social justice and daily action.

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Zahra, Novina Sabila, and Andi Ramdhan Al-Qadri. "Konsep Toleransi Beragama pada Remaja Suku Bugis Makassar." Jurnal Psikologi Islam dan Budaya 5, no. 1 (May 17, 2022): 23–34. http://dx.doi.org/10.15575/jpib.v5i1.12330.

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This study aims to explore the concept of religious tolerance in Bugis Makassar youth. This research is a construct realism qualitative research with an indigenous psychology approach. Indigenous psychology approach is used to explore individual understanding of a concept, especially the concept of tolerance which is inseparable from cultural and social influences. The respondents were 130 teenagers with the age ranged from 18 to 21 years old, and were asked to fill an open-ended questionnaire.. The results showed that religious tolerance was interpreted by Bugis Makassar youth as feelings and respect for other religions. The attitude towards others with different religion was indicated by feeling happy or okay and not having problem with different religion. The expression of religious tolerance was did not disturb others in doing their worships. Also, the response of the situation involving other religions' activities were welcoming and respecting other religions' activities. This finding indicated that individuals with religious tolerance are those who can respect and accept other religions in their surrounding environment.

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Belser, Julia Watts, and Sharon V. Betcher. "Special Issue on Religion, Disability and the Environment, Fall 2014—Worldviews: Global Religions, Culture, and Ecology." Journal of Religion, Disability & Health 17, no. 3 (July 2013): 344–45. http://dx.doi.org/10.1080/15228967.2013.809890.

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TAIVĀNE, ELIZABETE. "MULTI-RELIGIOUS BELONGING AND CHRISTIAN IDENTITY IN THE WEST: CONTEXTS AND PERSPECTIVES." Study of Religion, no. 2 (2021): 87–96. http://dx.doi.org/10.22250/2072-8662.2021.2.87-96.

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Double and multiple religious belonging (MRB) is one of the most popular fields of research in Religious Studies and Theology in the West. It is curious that Russia does not utilize the notion of MRB being acquainted just with the notion of double belief (Rus. dvoeverie ). The latter has almost nothing in common with double and multiple religious belonging in the Western sense of the word. So, what is MRB? Although the term does not seem to be ambiguous it does not mean a complete form of belonging to two or more religious traditions, it rather implies formal belonging to one religion and some extent of fragmentary participation in another religion or other ones. The notion of MRB is linked to the postmodern contextual interpretation of religion beyond any essentialism, which allows speaking about the hybridity of religions and religion as such, as well as about the option to relativize or broaden the notion of Christian identity. What interreligious models allow to make use of the notion of MRB and how can MRB co-exist with Christian identity in its traditional exclusivist understanding? In the protestant environment, the notion of MRB is a derivative of pluralism whereas inside Roman Catholicism it collaborates with inclusivism, which in its turn tries to restrict itself to the performative aspect of foreign religions...

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Lenovský, Ladislav, and Katarína Slobodová Nováková. "Culture–Religion—Ethnicity (Alliance of Identities in the Environment of Foreign Slovak Communities)." Religions 12, no. 10 (October 15, 2021): 883. http://dx.doi.org/10.3390/rel12100883.

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Is religion and faith in today’s economically and culturally globalized modern society just a conservative experience, tradition, and sentiment, or an anthropological universal, the primary essence of every individual and collective identity and a practical tool for realizing spiritual, cultural, and social needs? The community’s culture, religion, and ethnicity are most significant in contrast (or on the border) with others. The existence of minorities is determined by their being defined against the majority and characterized by differences. Contemporary Slovak communities living abroad, such as ethnic, cultural, and religious minorities, are a compelling object of research into the relationship between culture, religion, and ethnicity. Our paper examines the role this relationship plays in their identification, cultural, and revitalization processes.

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Mazur, Barbara, and Łukasz Sułkowski. "Management Students Values Depending on Religion—Comparative Research from Poland." Social Sciences 9, no. 2 (February 14, 2020): 18. http://dx.doi.org/10.3390/socsci9020018.

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Research on religion and its influence on work values is not frequent in Europe, where researchers do not usually consider this relation because of historical reasons. Nonetheless, the number of publications concerning religion’s contribution to organization management is systematically increasing. This study sheds light on the way Christian religions (Orthodox and Catholic) can shape value preferences of their believers as well as those who do not practice any religion but their families do. The study used a self-constructed value scale, which is a modification of M. Rokeach’s questionnaire survey. It differs from Rokeach’s Value Scale in respect to the quantity and quality of the proposed values and the assumption regarding the value hierarchy. A statistical analysis was carried out, enabling the indication of differences between the preference rates of 20 terminal and 20 instrumental values, depending on the denomination of the respondent and their family. Results of the study suggest that both religions influence the values preferences of their believers as well as non-believers coming from Catholic or Orthodox families. This impact was confirmed in the study both in relation to believers (through family) and non-believers (through family or social environment). Religion, therefore, proves to be an influential source of values preferences, which can be impactful also in the corporate surrounding.

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Zhang, Ying. "Religion and Prison Art in Ming China (1368–1644)." Brill Research Perspectives in Religion and the Arts 3, no. 3 (April 23, 2020): 1–102. http://dx.doi.org/10.1163/24688878-12340009.

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Abstract Approaching the prison as a creative environment and imprisoned officials as creative subjects in Ming China (1368–1644), Ying Zhang introduces a few important themes at the intersection of premodern Chinese religion, poetry, and visual and material culture. The Ming is known for its extraordinary cultural and economic accomplishments in the increasingly globalized early modern world. For scholars of Chinese religion and art, this era crystallizes the essential and enduring characteristics in these two spheres. Drawing on scholarship on Chinese philosophy, religion, aesthetics, poetry, music, and visual and material culture, Zhang illustrates how the prisoners understood their environment as creative and engaged it creatively. She then offers a literature survey on the characteristics of premodern Chinese religion and art that helps situate the questions of “creative environment” and “creative subject” within multiple fields of scholarship.

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Sulastri, Lilis. "The Influence of Organizational Culture and Work Environment on Performance of Employees Ministry of Religion Majalengka Regency." INFLUENCE : International Journal of Science Review 3, no. 3 (October 24, 2021): 145–51. http://dx.doi.org/10.54783/influence.v3i3.168.

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The purpose of this study was to determine the influence that Organizational Culture and Work Environment have on employee performance in the Ministry of Religion of Majalengka Regency, both individually and in combination, and the effect that this has on employee performance in the Ministry of Religion of Majalengka Regency. This study employs both a descriptive verification method as well as a quantitative strategy to verify its findings. It was decided to use the entire workforce of the Majalengka Regional Ministry of Religion, which amounted to 60 individuals. This study used a sample that had been saturated utilizing census methodologies, with the sample consisting of all members of the population as the subject of investigation. Specifically, the results of the study indicate that a significant effect on employee performance at the Ministry of Religion in Majalengka Regency can be found in the partial test of Organizational Culture and that a substantial impact on employee performance at the Ministry of Religion in Majalengka Regency can be found in the partial test of Work Environment. The Ministry of Religion of Majalengka Regency received substantial findings from a series of simultaneous tests, indicating that organizational culture and work environment significantly impacted employee performance.

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