Suchergebnisse

Introduction: Rethinking desecularization -- Colonial genealogy of Muslim politics -- Democratic exclusions, authoritarian inclusions -- Politics of minoritization -- The nation-state and its heretics -- Courts and the minority question -- Conclusion: After secularization

The ground of ecowomanist ethics is watered by multigenerational responses to racial and gender stereotypes in relation to communal knowledge of the land. This wisdom survived through centuries of violence and the daily lived experience of bigotry and abuse in a white supremacist world, and rests on pluralistic understandings of the sacred relationship between human and non-human nature. It remains today as part of the womanist call to accountability and spirit defined in Alice Walker's writings. Emergent ecowomanist thought is uniquely situated to interrupt many of the stereotypes that serve to maintain a separation between black communities and environmental engagement. This article argues that a robust ecowomanist ethics should situate itself in the interplay between ecojustice and environmental justice approaches to environmental devastation. It draws on the poem "No Images," written by William Waring Cuney at the beginning of the Harlem Renaissance period, centering on the lived experiences of black women as expressed through black women's musical appropriations of his work. The clear lamentation and grief interwoven between the words of this short poem are given new life in the voices of Nina Simone and Ysaye Maria Barnwell with the women of Sweet Honey in the Rock. Engaging questions of environmental ethics through the lens of black women's lived experiences of agency and struggle can create a theological foundation for ecowomanist thought that promotes the preservation of both nature and human dignity.

This article is based on ethnographic fieldwork in Indonesia and will raise questions about the meaning that cultures ascribe to potentially dangerous natural spaces. By tracing the mythological and ritual life of the local clans of the Lamaholot and Ngada people, one can note that the entire cosmology and belief system of the people of Flores is tightly interwoven with the religious perception of space and place. Volcanoes play a key role in this belief system because the different clans see volcanoes as places of origin, though they also have a practical social function This article emphasizes the importance of volcanoes for individual and clan identity, and their function in the ideology of association and spiritual linkage between people, ancestors, and natural features. It furthermore examines the phenomenon of public confessions of guilt. These coincide with local interpretations of natural catastrophes as a result of the failure to respect local social values and norms and to fulfil religious duties. Consequently, the article argues, the idea of a dualism between humans and nature becomes irrelevant. Within this context, their reciprocal relationship with volcanoes enables clan groups in Flores to reconcile the unpredictability of nature with the dangerous and sometimes violent aspects of society.

Nankani women are not only thought to believe they are spiritual beings; they are also made to understand that they are structurally interwoven with their ecosystem. From the mythical and proverbial saying, 'he who wilfully kills a woman has invoked upon himself a curse that he can never fully rectify,' to the religio-cultural symbolic representations of the woman as a calabash (vegetation) and/or and earthen pot (sand/clay), Nankani women are socialized to accept and recognise their integral place and role in their society's life and wellbeing. Thus strategically entangled with the family, clan and the community's beliefs and practices; the women believe they are purposefully situated to play their multi-tasking roles just as a pregnant woman nurtures and sustains the life within her. This paper provides some insights into Nankani women's spirituality and ecology.

Engaged Buddhist approaches to an ecological ethics can be read as a case study of the reinvention of Buddhism within the matrix of Western cultures. Three challenges have been raised to these efforts: first, engaged Buddhists have projected back onto the early Buddhist tradition modern formulations of ancient teachings in particular that of dependent co-arising (pratitya samutpada); second, Buddhists associated with the deep ecology movement have offered a form of holism that is "ethically vacuous;" third, while Buddhist virtue ethics are immune to some of these criticisms, they fail in face of the urgency of the challenge presented by climate change and do not offer a way of addressing entrenched power that impedes action. The article takes up each of these challenges and argues that these Buddhist "Eco-constructivists" perform a midrash on the Buddhist tradition that is geared towards praxis; it offers forms of practice that are hardly ethically vacuous.

Despite Church teachings on climate change and most Catholics accepting the science and being concerned, a large minority of Catholic laity and clergy deny it. This multi-sited, qualitative study, which includes supporting quantitative data, focuses on how skepticism is articulated by Catholic climate change skeptics, and transmitted and transmuted through Catholic networks. While Catholic climate change skeptics echo other skeptics, they also bring Catholic perspectives, often mingled with conservative religious and political views. Some express concern common among other Christian skeptics that believing in climate change leads to neopaganism and promotes anti-human sentiments. The focus is on Catholic climate change skeptics and their ideas, not Catholicism per se, and various cultural, social, and psychological factors, including their understanding of Catholicism, that impact their climate change skepticism. This contributes to the growing scholarship on climate change skepticism.