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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Geertz, Armin W. "Brain, Body and Culture: A Biocultural Theory of Religion." Method & Theory in the Study of Religion 22, no. 4 (2010): 304–21. http://dx.doi.org/10.1163/157006810x531094.

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AbstractThis essay sketches out a biocultural theory of religion which is based on an expanded view of cognition that is anchored in brain and body (embrained and embodied), deeply dependent on culture (enculturated) and extended and distributed beyond the borders of individual brains. Such an approach uniquely accommodates contemporary cultural and neurobiological sciences. Since the challenge that the study of religion faces, in my opinion, is at the interstices of these sciences, I have tried to develop a theory of religion which acknowledges the fact. My hope is that the theory can be of use to scholars of religion and be submitted to further hypotheses and tests by cognitive scientists.

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2

Ovsepyan, Mari. "Reimagining the Imaginaries: Towards a Biocultural Theory of (Non)religion." Journal for the Cognitive Science of Religion 5, no. 1 (May 29, 2019): 85–99. http://dx.doi.org/10.1558/jcsr.37524.

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3

Cullen†, Ben. "Living artefact, personal ecosystem, biocultural schizophrenia: a novel synthesis of processual and post-processual thinking." Proceedings of the Prehistoric Society 61 (1995): 371–91. http://dx.doi.org/10.1017/s0079497x00003133.

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For well over a decade archaeological theory has been discussed in terms of a number of problematic yet familiar dichotomies. Prominent examples would include the distinction between processualist (scientific) and postprocessualist (post-modernist) thinking, and its concomitant distinctions of biology versus culture, Positivism versus Relativism, and Realism versus Idealism. This paper outlines a novel framework (Cultural Virus Theory) which crosscuts these familiar dichotomies, while also suggesting new explanatory possibilities. Recent convergent trends in archaeological theory are summarised. Some of the basic principles of the theory are defined. It is argued that ideas, rituals, and artefact production systems are culturally reproduced life-forms (‘viral phenomena’ or ‘living artefacts’); that people are therefore biocultural ecosystems of more than one lifeform (‘personal ecosystems’); and that the internal constituent life-forms of personal ecosystems may be found in both symbiotic, and parasitic or predatory relationships, just as are those of larger ecosystems. Human actions, therefore, cannot be approached as if they constitute the behaviour of a single united organism; as ecosystems, people are often subject to internal adaptive conflict and are, in short, ‘biocultural schizophrenics’. Lastly, the anatomy of the synthesis is briefly discussed with reference to first post-processual, and then processual approaches to the familiar ‘megalith icon’ of monuments and their associated rituals — termed ‘megalithic religions’ for convenience — in Neolithic north-west Europe.

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4

Petersen, Anders Klostergaard. "50 Years of Modelling Second Temple Judaism: Whence and Wither?" Journal for the Study of Judaism 50, no. 4-5 (November 6, 2019): 604–29. http://dx.doi.org/10.1163/15700631-15051302.

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AbstractThe first section describes the major progress in the study of Second Temple Judaism during the past fifty years, since A.S. van der Woude founded the Journal for the Study of Judaism. This part—the whence—comprises the main bulk of the argument. It also paves the way for the conclusion—the wither. There, I present some ideas potentially leading to new advances in the field. I call for an engagement with the social and natural sciences based on a gene-culture coevolutionary paradigm. In particular, adopting a biocultural evolutionary perspective makes it possible to situate the field and its empirical focus in a much larger context. Thereby, we shall be able to tackle some of the pivotal questions with which our scholarly predecessors wrestled. Finally, I discuss emotional studies that may help us to get a better grasp on a traditionally moot question in the texts we study.

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5

Crews, Chris, and Bron Taylor. "Religion, COVID-19, and Biocultural Evolution." Journal for the Study of Religion, Nature and Culture 16, no. 1 (May 6, 2022): 5–22. http://dx.doi.org/10.1558/jsrnc.22125.

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6

Morris, David B. "Reading Is Always Biocultural." New Literary History 37, no. 3 (2006): 539–61. http://dx.doi.org/10.1353/nlh.2006.0051.

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7

Ladle, Richard J., and Paul Jepson. "Toward a biocultural theory of avoided extinction." Conservation Letters 1, no. 3 (June 28, 2008): 111–18. http://dx.doi.org/10.1111/j.1755-263x.2008.00016.x.

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8

Carroll, Joseph, Mathias Clasen, Emelie Jonsson, Alexandra Regina Kratschmer, Luseadra McKerracher, Felix Riede, Jens-Christian Svenning, and Peter C. Kjærgaard. "Biocultural theory: The current state of knowledge." Evolutionary Behavioral Sciences 11, no. 1 (January 2017): 1–15. http://dx.doi.org/10.1037/ebs0000058.

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9

Carroll, J. C. "Biocultural Theory and the Study of Literature." Comparative Literature 67, no. 1 (January 1, 2015): 21–28. http://dx.doi.org/10.1215/00104124-2861969.

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10

Bulbulia, Joseph. "The Hypnotic Stag Hunt." Journal of Cognition and Culture 11, no. 3-4 (2011): 353–65. http://dx.doi.org/10.1163/156853711x591297.

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AbstractEvolutionary researchers argue that religion evolves to support cooperation, where it is assumed that cooperation is threatened by freeriding. I identify a distinct threat to cooperation from uncertainty. I briefly explain how the distinction between freeriding and uncertainty is relevant to both ultimate and proximate explanations of the biocultural mechanisms that express religious traits.

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11

Welling, Bart Harrison. "Book Review of A Biocultural Approach to Literary Theory and Interpretation // Reseña de A Biocultural Approach to Literary Theory and Interpretation." Ecozon@: European Journal of Literature, Culture and Environment 5, no. 1 (March 21, 2014): 237–40. http://dx.doi.org/10.37536/ecozona.2014.5.1.604.

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12

Buchanan, Allan, and Russel Powell. "The Evolution of Moral Progress. A Biocultural Theory." Zeitschrift für philosophische Forschung 73, no. 1 (March 15, 2019): 161–64. http://dx.doi.org/10.3196/004433019825852312.

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13

Belyaletdinov, Roman. "Biocultural theory and the problem of human editing." Chelovek 32, no. 6 (2021): 29. http://dx.doi.org/10.31857/s023620070018006-3.

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Анотація:

The transition from an irregular understanding of nature as a given to the regulatory concepts of human development is one of the central philosophical and socio-humanitarian issues in the development of not only biotechnologies, but also society as a whole. In the theory of philosophy of biomedicine, the discussion is structured as the positioning of various problematic approaches, modeled using the principles of bioethics and philosophical ethics, taking into account the actual experience of the application and social perception of biomedical technologies. The status of problematic approaches is determined not only by philosophical ethics, but also by the willingness of society to accept something new as its own future. At the same time, accepting the future is impossible without rooting the future in the past - the beliefs and expectations that legitimize the future. The correlation of such concepts as the authentic autonomy of J. Habermas and the expansion of utilitarianism into the problems of editing the human genome, the conflict associated with challenges requiring collective moral action, and the rigidity of traditional moral mechanisms lead to the search for such a sociobiological language that would be formed from competitively coexisting old, traditional, and new, bioengineering, concepts of human development. The idea of biocultural theory as a form of connection between culture and biological foundation is associated with the work of A. Buchanan and R. Powell, who propose a systemic definition of biocultural theory as a mutual biological and cultural transformation of a person. Biocultural theory is aimed at shaping such a philosophical horizon, where the body, not only carnal, such as organs, but also personal - the awareness of its own bioidentity, becomes open and understandable due to the expansion of the connection between biology and culture, but at the same time acquires problems that becomes the subject of philosophy and ethics, since now a person, comprehended as a body, receives a variability that is no longer associated exclusively with culture. The goal of the article is to show that editing a person is not so much a traditionally understood risk as a transformation of the understanding of the cultural and biological conditions for the formation of his bioidentity.

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14

Frick, Marie-Luisa. "The Evolution of Moral Progress. A Biocultural Theory." Ethical Theory and Moral Practice 22, no. 1 (February 2019): 255–57. http://dx.doi.org/10.1007/s10677-019-09980-y.

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15

Sitter, J. "A Biocultural Approach to Literary Theory and Interpretation." Interdisciplinary Studies in Literature and Environment 19, no. 4 (November 29, 2012): 784–85. http://dx.doi.org/10.1093/isle/iss096.

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16

Winter, Kawika, Noa Lincoln, and Fikret Berkes. "The Social-Ecological Keystone Concept: A Quantifiable Metaphor for Understanding the Structure, Function, and Resilience of a Biocultural System." Sustainability 10, no. 9 (September 14, 2018): 3294. http://dx.doi.org/10.3390/su10093294.

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Social-ecological system theory draws upon concepts established within the discipline of ecology, and applies them to a more holistic view of a human-in-nature system. We incorporated the keystone concept into social-ecological system theory, and used the quantum co-evolution unit (QCU) to quantify biocultural elements as either keystone components or redundant components of social-ecological systems. This is done by identifying specific elements of biocultural diversity, and then determining dominance within biocultural functional groups. The “Hawaiian social-ecological system” was selected as the model of study to test this concept because it has been recognized as a model of human biocomplexity and social-ecological systems. Based on both quantified and qualified assessments, the conclusions of this research support the notion that taro cultivation is a keystone component of the Hawaiian social-ecological system. It further indicates that sweet potato cultivation was a successional social-ecological keystone in regions too arid to sustain large-scale taro cultivation, and thus facilitated the existence of an “alternative regime state” in the same social-ecological system. Such conclusions suggest that these biocultural practices should be a focal point of biocultural restoration efforts in the 21st century, many of which aim to restore cultural landscapes.

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17

Findlay, C. Scott. "Biocultural versus biological systems: Implications for genetic similarity theory." Behavioral and Brain Sciences 12, no. 3 (September 1989): 524–25. http://dx.doi.org/10.1017/s0140525x0005740x.

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18

Segura, Ciara. "Biocultural creatures: toward a new theory of the human." Gender, Place & Culture 25, no. 5 (September 18, 2017): 779–80. http://dx.doi.org/10.1080/0966369x.2017.1375618.

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19

Nichols, Ashton. "A Biocultural Approach to Literary Theory and Interpretation. Nancy Easterlin." Wordsworth Circle 43, no. 4 (September 2012): 254–56. http://dx.doi.org/10.1086/twc24065368.

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20

Buchanan, Allen, and Russell Powell. "Précis of The Evolution of Moral Progress: A Biocultural Theory." Analyse & Kritik 41, no. 2 (November 1, 2019): 183–94. http://dx.doi.org/10.1515/auk-2019-0011.

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Abstract The idea of moral progress played a central role in liberal political thought from the Enlightenment through the nineteenth century but is rarely encountered in moral and political philosophical discourse today. One reason for this is that traditional liberal theorists of moral progress, like their conservative detractors, tended to rely on under-evidenced assumptions about human psychology and society. For the first time, we are developing robust scientific knowledge about human nature, especially through empirical psychological theories of morality and culture that are informed by evolutionary theory. On the surface, evolutionary accounts of morality paint a rather pessimistic picture of human moral nature, suggesting that certain types of moral progress are unrealistic or inappropriate for beings like us. Humans are said to be ‘hard-wired’ for tribalism. However, such a view overlooks the great plasticity of human morality as evidenced by our history of social and political moral achievements. To account for these changes while giving evolved moral psychology its due, we develop a dynamic, biocultural theory of moral progress that highlights the interaction between adaptive components of moral psychology and the cultural construction of moral norms and beliefs, and we explore how this interaction can advance, impede, and reverse moral progress.

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21

Engler, Steven. "Theory of Religion." Behavioral & Social Sciences Librarian 26, no. 2 (December 2007): 29–45. http://dx.doi.org/10.1300/j103v26n02_03.

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22

Hudson, Wayne. "Religion and Theory." Culture, Theory and Critique 49, no. 1 (April 2008): 35–48. http://dx.doi.org/10.1080/14735780802024240.

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23

Wallace, Rodrick, and Robert G. Wallace. "Organisms, organizations and interactions: an information theory approach to biocultural evolution." Biosystems 51, no. 2 (August 1999): 101–19. http://dx.doi.org/10.1016/s0303-2647(99)00023-4.

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24

Schiebe, Mark. "A Biocultural Approach to Literary Theory and Interpretation by Nancy Easterlin." Journal of the Midwest Modern Language Association 46, no. 2 (2013): 161–65. http://dx.doi.org/10.1353/mml.2013.0013.

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25

Goldstein, Warren S., Rebekka King, and Jonathan Boyarin. "Critical theory of religion vs. critical religion." Critical Research on Religion 4, no. 1 (February 25, 2016): 3–7. http://dx.doi.org/10.1177/2050303216630077.

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26

Reiches, Meredith W. "Adolescence as a Biocultural Life History Transition." Annual Review of Anthropology 48, no. 1 (October 21, 2019): 151–68. http://dx.doi.org/10.1146/annurev-anthro-102218-011118.

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While the categories of adolescence and puberty are often treated as one, the existence of two distinct terms points to different kinds of maturation in humans. Puberty refers to a period of coordinated somatic growth and reproductive maturation that shifts individuals from nonreproductive juvenility to reproductive maturity. Adolescence includes the behavioral and social assumption of adult roles. Life history theory offers powerful tools for understanding why puberty occurs later in humans than in other primates, including the benefits of delayed reproduction as part of a cooperation-intensive life history strategy. It also sheds light on the ways that pubertal timing responds to environmental variation. I review the mechanisms of maturation in humans and propose biocultural approaches to integrate life historical understandings of puberty with a broader definition of environment to encompass the concept of adolescence.

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27

Kloos, John M., and John S. Cumpsty. "Religion as Belonging: A General Theory of Religion." Review of Religious Research 34, no. 2 (December 1992): 183. http://dx.doi.org/10.2307/3511138.

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28

Clasen, Mathias. "Monsters Evolve: A Biocultural Approach to Horror Stories." Review of General Psychology 16, no. 2 (June 2012): 222–29. http://dx.doi.org/10.1037/a0027918.

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Horror fiction is a thriving industry. Many consumers pay hard-earned money to be scared witless by films, books, and computer games. The well-told horror story can affect even the most obstinate skeptic. How and why does horror fiction work? Why are people so fascinated with monsters? Why do horror stories generally travel well across cultural borders, if all they do is encode salient culturally contingent anxieties, as some horror scholars have claimed? I argue that an evolutionary perspective is useful in explaining the appeal of horror, but also that this perspective cannot stand alone. An exhaustive, vertically integrated theory of horror fiction incorporates the cultural dimension. I make the case for a biocultural approach, one that recognizes evolutionary underpinnings and cultural variation.

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29

Wiebe, Donald, Rodney Stark, and William Sims Bainbridge. "A Theory of Religion." Review of Religious Research 38, no. 4 (June 1997): 378. http://dx.doi.org/10.2307/3512210.

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30

Ambrosius, J. D. "Religion and Organization Theory." Sociology of Religion 76, no. 2 (May 20, 2015): 246–47. http://dx.doi.org/10.1093/socrel/srv022.

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31

Styers, Randall. "Religion and cultural theory." Critical Research on Religion 1, no. 1 (April 2013): 72–79. http://dx.doi.org/10.1177/2050303213476114.

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32

Spickard, James V., and James A. Beckford. "Social Theory and Religion." Sociology of Religion 65, no. 4 (2004): 417. http://dx.doi.org/10.2307/3712323.

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33

Beaman, Lori G. "Social Theory and Religion." Contemporary Sociology: A Journal of Reviews 33, no. 6 (November 2004): 735–36. http://dx.doi.org/10.1177/009430610403300667.

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34

Stone, Jim. "A Theory of Religion." Religious Studies 27, no. 3 (September 1991): 337–51. http://dx.doi.org/10.1017/s003441250002103x.

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Анотація:

What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to streng-then the doubt that one exists. Is a religion an attempt to approach God or appropriate the sacred? Then Theravada Buddhism is not a religion, for God and the sacred are irrelevancies in this tradition. Is a religion a practice that expresses and advances the ultimate concern of a large number of people? Then the stockmarket is a religion and so is the drug trade. Such accounts are typically too narrow or too general, unless they are circular. Perhaps religion has no essence.

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35

Collins, Randall, Rodney Stark, and William Sims Bainbridge. "A Theory of Religion." Journal for the Scientific Study of Religion 32, no. 4 (December 1993): 402. http://dx.doi.org/10.2307/1387183.

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36

Goldstein, Warren S. "Sociological Theory of Religion." Religion Compass 6, no. 7 (July 2012): 347–53. http://dx.doi.org/10.1111/j.1749-8171.2012.00362.x.

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37

Cherniak, Aaron D., Mario Mikulincer, Phillip R. Shaver, and Pehr Granqvist. "Attachment theory and religion." Current Opinion in Psychology 40 (August 2021): 126–30. http://dx.doi.org/10.1016/j.copsyc.2020.08.020.

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38

Benavides, Gustavo. "Response Theory, Quasi-theory and Pseudo-theory in the Study of Religion." Method & Theory in the Study of Religion 22, no. 2-3 (2010): 207–19. http://dx.doi.org/10.1163/157006810x512374.

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AbstractThis paper offers a series of critical observations on the essays that emerged from the roundtable co-sponsored by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the American Academy of Religion. Rather than simply responding to each paper, the essay takes these essays to provide a small but suggestive window into the work of theoretically-minded scholars of religion.

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39

Tatay-Nieto, Jaime, and Jaime Muñoz-Igualada. "Popular Religion, Sacred Natural Sites, and “Marian Verdant Advocations” in Spain." Religions 10, no. 1 (January 11, 2019): 46. http://dx.doi.org/10.3390/rel10010046.

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A relevant number of shrines, hermitages, monasteries, and pilgrimage routes in Spain are located within or near Natura 2000, a European network of protected core breeding and resting sites for rare and threatened species, and some rare natural habitat types. Given the growing interest in alternative conservation strategies and the geographical correlation between nature preserves and Sacred Natural Sites (SNS), this paper explores how religious devotions have made preservation possible in Spain. By an extensive literature review and interviews with long-established custodians of nonurban Marian sanctuaries, it looks at the development of plant-related allegorical titles, the multiple meanings of “Marian verdant advocations”, and the role popular religion has played in connecting theological insights with particular elements of natural ecosystems helping value and preserve the Spanish biocultural heritage. We found that 420 Marian titles directly refer to plant species or vegetation types and many of the nonurban Marian sacred sites are placed in well-preserved natural areas, some of them playing a human-related added value for most emblematic National Parks, like the sanctuaries of El Rocío (Doñana NP) and Covadonga (Picos de Europa NP). We conclude that there is a strong relationship between popular religion, Marian verdant titles, and nature conservation.

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40

Staiano-Ross, Kathryn. "Wounded warriors: Further explorations into a biocultural semiotics." Semiotica 2007, no. 166 (January 21, 2007): 1–44. http://dx.doi.org/10.1515/sem.2006.050.

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41

Pati, Rabindra Nath, and Selemawit Tekie. "Biocultural Dynamics of Teenage Pregnancies in Ethiopia: Medico Anthropological Appraisal." International Journal of Social Sciences and Management 3, no. 1 (January 21, 2016): 68–77. http://dx.doi.org/10.3126/ijssm.v3i1.14368.

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Teenage pregnancy is a burning public health and demographic problem in Ethiopia.The adolescent girls of rural regions in Ethiopia account for alarming higher proportion of teenage pregnancies and contribute serious threats to health and development interventions by the Government.Teenage pregnancies and adolescent reproductive health hazards are burning global issues which have obstructed effective implementation of agenda of Millennium Development Goals (MDGs). The UNICEF estimates that 80 per cent of teenage pregnancies are reported in least developed countries of the world.The multiple socio-cultural factors such as lack of parental control and guidance, gender inequality, poverty, social exclusion, peer pressure, adoption of transactional and intergenerational sex by unemployed adolescent girls in poor homes as coping mechanism, gender based sexual assault prevailing in and around schools have stimulated increased teenage pregnancies in rural regions of Ethiopia.This paper based on review of research articles and research synthesis argues that teenage pregnancies is a national concern of Ethiopia preventing a significant section of adolescent girls availing access to preparedness for adulthood, exercising reproductive rights, opportunities for skill development, education, safe sex and reproductive health.This paper is an attempt to develop framework of research hypothesis and research questions to be adopted for further research on this thematic area.In rural regions of Ethiopia, increased number of women headed families coupled with rising poverty; unemployment and family disorganization breed sexual exploitation of adolescent girls exposing them to high risk sexual transmitted diseases and HIV/AIDS.The growing teenage pregnancies in the country have drastically affected achievement of agenda in Millennium Development Goals (MGDs) in term of reduction of maternal death by 75 percent by 2015.The health inequalities is a major contributing factor to deprive women of equal opportunity and availing access to reach her health potential irrespective of social status, ethnicity, gender, religion and economic status.The socio-economic conditions of family and community in rural regions of Ethiopia contribute to increasing teenage pregnancies and adolescent motherhood.These factors are inadequate opportunity in community level for positive youth development, illiteracy, poverty and limited employment opportunities.The study recommends for a comprehensive community driven approach promoting childhood interventions and adolescent development programme towards minimizing unintended teenage pregnancy and gender discrimination prevailing in rural and urban region of Ethiopia.Int. J. Soc. Sci. Manage. Vol-3, issue-1: 68-77

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42

Tatay, Jaime. "Sacred Trees, Mystic Caves, Holy Wells: Devotional Titles in Spanish Rural Sanctuaries." Religions 12, no. 3 (March 10, 2021): 183. http://dx.doi.org/10.3390/rel12030183.

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Анотація:

This paper explores how local, lived religion has creatively linked spiritual insights and popular devotions in ecologically valuable settings helping generate and preserve the rich Spanish biocultural heritage. Focusing on a selection of Sacred Natural Sites (SNS), mostly Marian sanctuaries, it shows that local “geopiety” and religious creativity have generated “devotional titles” related to vegetation types, geomorphological features, water, and celestial bodies. It also argues that, despite mass migration to urban centers, the questioning of “popular religion” after the Second Vatican Council, and the rapid secularization of Spanish society over the past fifty years, a set of distinctive rituals and public expressions of faith—some of them dating back to the Middle Ages—have remained alive or even thrived in certain rural sanctuaries. These vernacular devotions, however, do not necessarily announce the advent of the postsecular. Finally, it suggests that Protected Area (PA) managers, regional governments, custodians, anthropologists, tourism scholars, and theologians should work together in order to analyze, interpret, and help solve the management challenges highly popular SNS face.

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43

Jin, Young-Seok. "Educational Theory and the Theory of Religion." Journal of Moral Education 21, no. 1 (August 31, 2009): 137. http://dx.doi.org/10.17715/jme.2009.08.21.1.137.

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44

Velázquez-Salazar, Marisol, Germán Scalzo, and Carmen Byker Shanks. "Colored Heirloom Corn as a Public Good: The Case of Tlaxcala, Mexico." Sustainability 13, no. 3 (February 1, 2021): 1507. http://dx.doi.org/10.3390/su13031507.

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Valorization of territories with diverse cultures and heritage has multiplied in recent years. This study analyzes the case of colored heirloom corn in Tlaxcala, Mexico, as a potential public good associated with the region’s biocultural heritage. The analysis conducted herein relies on a wide range of literature from relevant theory, including Geographical Indications, Global Value Chains, Community-Based Entrepreneurship, Public Goods, and Sustainable Development, in order to employ case study methodology. We leverage a novel approach to analyze the heirloom corn chain and its publicness. This chain reveals its status as a potential public good that clearly influences biocultural heritage, which has been preserved by several generations. To preserve colored heirloom corn in Tlaxcala, Mexico, a development strategy is needed that links actors and resources, involves the public sector, and furthers expansion of the private sector.

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45

Ambasciano, Leonardo. "An Evolutionary Cognitive Approach to Comparative Fascist Studies: Hypermasculinization, Supernormal Stimuli, and Conspirational Beliefs." Evolutionary Studies in Imaginative Culture 5, no. 1 (June 1, 2021): 23–40. http://dx.doi.org/10.26613/esic.5.1.208.

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Abstract After summarizing Roger Griffin’s Fascism: An Introduction to Comparative Fascist Studies (2018), I describe the academic subfield of Comparative Fascist Studies (CFS). I argue that CFS could be strengthened by integrating it with cognitive science, evolutionary psychology, and religious studies. That biocultural integration would make it more effective as both a scholarly endeavour and an antifascist vaccine for democratic societies. I explain the role of traditional mass media and digital social media in the rise of dominance-style leadership and radical-right populism, construct a neurosociological revision of the CFS concept of fascism as a “political religion,” and characterize ultranationalism as a set of maladaptive supernormal stimuli. These revisions of CFS aim at providing a cross-disciplinary framework able to explain the spread of alt-right conspiracy theories online and offline.

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46

Sarmiento, Fausto O., Nobuko Inaba, Yoshihiko Iida, and Masahito Yoshida. "Mountain Graticules: Bridging Latitude, Longitude, Altitude, and Historicity to Biocultural Heritage." Geographies 3, no. 1 (December 27, 2022): 19–39. http://dx.doi.org/10.3390/geographies3010002.

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The interdependence of biological and cultural diversity is exemplified by the new conservation paradigm of biocultural heritage. We seek to clarify obsolescent notions of nature, whereby cultural construction and identity markers of mountain communities need to reflect localized, situated, and nuanced understanding about mountainscapes as they are developed, maintained, managed, and contested in spatiality and historicity. Using the nexus of socioecological theory, we question whether a convergent approach could bridge montological knowledge systems of either different equatorial and temperate latitudes, western and eastern longitudes, hills and snow-capped mountain altitudes, or hegemonic and indigenous historicity. Using extensive literature research, intensive reflection, field observation, and critical discourse analysis, we grapple with the Nagoya Protocol of the Convention of Biological Diversity (COP 10, 2010) to elucidate the benefit sharing and linkages of biocultural diversity in tropical and temperate mountain frameworks. The result is a trend of consilience for effective conservation of mountain socioecological systems that reaffirms the transdisciplinary transgression of local knowledge and scientific input to implement the effective strategy of biocultural heritage conservation after the UN Decade of Biological Diversity. By emphasizing regeneration of derelict mountain landscapes, invigorated by empowered local communities, promoted by the Aspen Declaration, the UN Decade of Ecological Restoration, and the UN International Year of Mountain Sustainable Development, montological work on sustainable, regenerative development for 2030 can be expected.

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47

Tulip, J. "AMERICAN RELIGION/AUSTRALIAN RELIGION." Literature and Theology 10, no. 3 (September 1, 1996): 238–41. http://dx.doi.org/10.1093/litthe/10.3.238.

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48

Tulip, J. "AMERICAN RELIGION/AUSTRALIAN RELIGION." Literature and Theology 10, no. 3 (September 1, 1996): 261–72. http://dx.doi.org/10.1093/litthe/10.3.261.

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49

Bain-Selbo, Eric. "Affect Theory, Religion, and Sport." Religions 10, no. 8 (July 31, 2019): 457. http://dx.doi.org/10.3390/rel10080457.

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Affect theory has made important contributions recently to the study of religion, particularly drawing our attention away from ideas and practices to the emotional or affectual experience of religion. However, there is a danger that affect theory may become yet another “protective strategy” (to use a term from philosopher of religion Wayne Proudfoot) in academic wars about the nature of religion. As a consequence, there is a danger that affect theory will become too restrictive in its scope, limiting our ability to use it effectively in investigating “religious” or “spiritual” affects in otherwise secular practices and institutions (such as sport). If we can avoid turning affect theory into a protective strategy, it can become a useful tool to provide insights into the “spirituality” of sport.

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50

Khessina, Olga, Samira Reis, and Ozgecan Kocak. "Organization Theory Research in Religion." Academy of Management Proceedings 2018, no. 1 (August 2018): 15664. http://dx.doi.org/10.5465/ambpp.2018.15664symposium.

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