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Journal articles on the topic 'Eco spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Bhandari, Krishna Prasad. "Eco-spirituality in BhūmiSūkta." JODEM: Journal of Language and Literature 12, no. 1 (August 7, 2021): 72–84. http://dx.doi.org/10.3126/jodem.v12i1.38718.

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The prime concern of this article is to unfold the eco-conscience of Vedic people through the Vedic text. It is to trace out their environmental and ecological awareness. The article aims at perceiving their eco-spiritual consciousness. This study becomes significant to analyze the Vedic literature through naturalistic perspective and it assists the contemporary eco-campaigners to address the eco-peril of this planet. In order to achieve this objective, this study uses the qualitative research paradigm mostly on the thematic interpretation. It has amalgamated the essence of some of the disciplines of naturalistic school of thought. The core conclusion of them is incorporated within the frame of eco-spirituality that becomes the eco-tool to analyze the text. The primary text is the Bhūmi Sūkta (the hymn to the Earth) from the Atharvaveda. After making the eco-reading upon the hymn, it is quite evident that the Vedic people were aware of the biophysical and temporal aspects of the Earth, and the earth ethics was their life principle for coexistence. The conclusion of this study is that the Vedic people had cherished spiritual ecology for due existence of living and non-living things on the earth.

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Ramadhani, Febrina Nur, and Dessy Ekaviana. "Circle bottom line: mengkonstruksi akuntansi sosial-lingkungan dalam bingkai spiritualitas." Imanensi: Jurnal Ekonomi, Manajemen, dan Akuntansi Islam 5, no. 1 (March 25, 2020): 17–24. http://dx.doi.org/10.34202/imanensi.5.1.2020.17-24.

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Abstrak Tulisan ini mencoba untuk menyempurnakan konsep triple bottem line dengan menyusun kembali relasi antara dimensi triple P dan spiritualitas, yang kemudian dinamakan circle bottom line. Circle bottom line mencakup tiga dimensi yakni people (sosial), planet (lingkungan), profit (ekonomi) yang dilandasi dimensi spiritualitas dalam pengukurannya. Dimensi spiritualitas yang digunakan yakni spirit religius. Dalam hal ini adalah konsep Eco-Theology Islam yang mencakup tiga prinsip, yakni tawhīd (kesatuan seluruh makhluk), amānah-khalīfah (kejujuran-kepemimpinan), dan ākhirah (tanggung jawab). Relasi antar dimensi circle bottom line yang berbasis prinsip-prinsip Islam pada Eco-Theology Islam kemudian dijadikan sebagai dasar penerapan akuntansi sosial-lingkungan. Abstract This paper tries to refine triple bottem line concept by rearranging the relations between triple P dimensions and spirituality, which is then called circle bottom line. Circle bottom line includes three dimensions, namely people (social), planet (environment), profit (economy) based on the dimensions of spirituality in measurement. The dimension of spirituality used is religious spirit. In this case the concept of Eco-Theology of Islam includes three principles, namely tawhīd (unity of all beings), amānah-khalīfah (honesty-leadership), and ākhirah (responsibility). The inter-dimensional relationship of circle bottom line based on Islamic principles in the Eco-Theology of Islam is then used as the basis for the application of social-environmental accounting.

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Duke, Emmanuel Orok. "From Christian spirituality to eco-friendliness." International Journal of Humanities and Innovation (IJHI) 3, no. 1 (March 31, 2020): 34–38. http://dx.doi.org/10.33750/ijhi.v3i1.69.

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Spirituality connotes praxis informed by religious or faith convictions. This can transform the individual and society at large. Christian spirituality is centered on how a person’s relationship with the God of Jesus Christ informs and directs one’s approach to existence and engagement with the world. The ecosystem concerns humanity and relationship with it is invariably influenced by faith or religious informed praxis. The reality of climate change is convincing many people that humankind’s common homeland needs to be treated with care and respect if created beings are to have a congenial habitat now and in the future. This article avers that Christian spirituality can contribute to eco-friendly behavior through re-formation of the behavior of people and emboldening their goodwill as regards the responsibility of all towards the care of the earth. Finally, this research proffers a three-fold model of eco-spirituality - scriptural, self-control, and sacramental approaches to the earth – as a contribution towards stemming the tide of ecological assaults on creation. Textual analysis is the method used in this research.

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Saleem, Muhammad Abid, Lynne Eagle, Asif Yaseen, and David Low. "The power of spirituality." Asia Pacific Journal of Marketing and Logistics 30, no. 4 (September 10, 2018): 867–88. http://dx.doi.org/10.1108/apjml-10-2017-0259.

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Purpose In the wake of growing environmental issues, active public and corporate interventions are inevitable to reduce the negative impact of human activities on global environments. Building on the Norm Activation Model and Value-Belief-Norm Theory, the purpose of this paper is to report on research exploring consumers’ eco-socially conscious behaviours related to the choice and use of personal cars in a developing country, Pakistan. Design/methodology/approach To test a moderated-mediation model of environmental values, perceived consumer effectiveness (PCE), spirituality and eco-socially conscious consumer behaviours (ESCCBs), data were collected from 447 customers of three automobile manufacturing firms from eight different cities of Pakistan. The data collection was undertaken by using a self-administered questionnaire based on key themes in the literature. Findings Analysis of the data revealed that altruistic and egoistic values were negatively while biospheric values were positively associated with eco-ESCCB. PCE mediated all the relationships and spirituality moderated the mediated paths. Originality/value Although there are several models that explain purchase and use of personal cars in isolation or in conjunction with other general pro-environmental behaviours, an explanation of the eco-social aspects of purchase and use of personal cars in one theoretical model is rare to find. Second, among the many theoretical predictors and intervening factors explaining several pro-environmental behaviours, some culture-specific factors have been ignored – spirituality being one of them. This study contributes to the body of knowledge related to pro-environmental behaviours by conceptualising and testing the impact of spirituality in a moderated-mediation model.

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5

Bock, Nelson. "An Eco-theology: Toward a Spirituality of Creation and Eco-Justice." CrossCurrents 63, no. 4 (December 2013): 433–46. http://dx.doi.org/10.1111/cros.12049.

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6

Wickström, Laura. "Contemporary environmentalism as a current of spiritual post-secular practice." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 419–32. http://dx.doi.org/10.30674/scripta.67425.

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Contemporary spirituality often bears the stamp of an eco-discourse. It is characteristic of post-spiritual practices that there is a blurring of the boundaries between the sacred and profane and in this sphere, influenced by the eco-consciousness, nature and the body can be sacralised. In this article the author looks into environmentalism as a current in spirituality. First spirituality as a concept is discussed. Second follows a section on aspects of contemporary environmentalism, dealing with new social movements, new identity and the main directions of environmentalism. After that, the distinction between environmentally motivated spirituality and spiritually motivated environmentalism is presented. At the end there is a short discussion of post-secular issues concerning environmentalism. Worldviews are no longer necessarily either religious or secular, but may also combine elements of rational secularity with enchanted spirituality. The blurring of the boundaries between secular and religious views and motives occur, as well as the separation of mind and body, rationality and belief, and human and nature.

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7

Poerwoko, Widya. "Eco Art: Bamboo and Silat Spirituality in the Integrated Space Design." Journal of Urban Society's Arts 6, no. 1 (April 30, 2019): 63–80. http://dx.doi.org/10.24821/jousa.v6i1.3371.

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Eco Art: Bambu dan Spiritualitas Pencak Silat dalam Disain Ruang Terintegrasi. Berita tentang perubahan iklim dalam fenomena Global Warming penting untuk diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir liar di pemukiman penduduk, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual. News about climate change in the phenomenon of Global Warming worth seriuos considerations. Although these events are difficult to imagine by rural communities, in fact the phenomenon has resulted in farmers experiencing crop failure and can hardly predict cropping time. Apart from this phenomenon, environmental problems also occur at the foot of Mount Merapi, Sleman, Yogyakarta. Illegal sand mining in residential areas has resulted in a shrinking of the plant population and impared the land use, resulting in a decrease both in the groundwater and surface water level. Environmental damage starts from the split of people’s perspectives as a result of the emerging separations between humanism and ecology, knowledge and values, and the body and spirituality. Pencak silat, as an indigenous Indonesian martial art that is subject to harmony between humans and the natural environment on which they live, can arise the awareness of local people to reconsider habits that are harmful both to the environment and nature. Integrated Space Design as the aesthetic manifestation of Eco Art, is an artwork created to address environmental problems that occur in the foot area of Mount Merapi namely by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and their surrounding nature, by using bamboo plants as its main media, and silat spirituality as an inspiration in order to sustain the living power of the local community, both ecologically and spiritually.

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Govada, John Augustine Sharon Kumar. "ECO - Justice and an Emergent Missiological Aspect." International Journal for Research in Applied Science and Engineering Technology 9, no. 10 (October 31, 2021): 80–87. http://dx.doi.org/10.22214/ijraset.2021.38344.

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Abstract: In this paper the researcher discusses about the missiological discourse happening today, the researcher strongly believes that the, focus of eco -justice must be laid on the paradigm shift from the human to the earth. In this shift, the earth is the starting point and not the human. The human is only a part of the earth. Thus, the entire creation of God, the human and the nonhuman will become the subjects in the mission of God. The Oikos of life is dominated, exploited, manipulated and destroyed. People live together with all other living beings, and all the living beings are mutually interdependent. The eco -justice mission engagement of the Church is to raise up all living beings as a sovereign subject, interdependent to carry out politics of life promoting security, justice and peace. The mission movements of the Church need to work for profound renewal of the ecological stewardship and spirituality of integral life. Life-centered vision is a key component of mission.[1]Recapturing the life-centeredness in the variety of religious and cultural experiences is at the root of our understanding of God, people and the humankind as well as of our spirituality and just norms that promote eco -justice. Keywords: Church, Community, Integrity, Dignity, Justice, Responsibility, Eco -Justice, Mission, Globalization, Consumerism, Eco -Spirituality Etc.,

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9

Kumari, Santosh. "Eco-Spirituality in Alice Walker’s The Colour Purple." IOSR Journal Of Humanities And Social Science 14, no. 2 (2013): 01–03. http://dx.doi.org/10.9790/0837-1420103.

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10

Poerwoko, Dr Widya. "Eco Art Bamboo and Silat Spirituality in the Integrated Space Design." International Journal of Creative and Arts Studies 6, no. 2 (July 24, 2020): 139–56. http://dx.doi.org/10.24821/ijcas.v6i2.3424.

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ABSTRACTToday environmental damage has become an alarming issue. Such a problem also occurs at Sleman located in the foot of Mount Merapi, Yogyakarta. Illegal sand mining around settlements has resulted in shrinking plant populations and damage to land use, which has resulted in decreased groundwater and surface water. Environmental damage begins with fragmentation in people’s worldview resulting from the emerging humanism-ecology, knowledge-values, and the body-spirituality separations. Pencak silat, as an indigenous Indonesian martial art that is subject to the harmony between humans and the natural environment in which they live, can inspire the awareness of local people to reconsider the habits harmful to the environment and nature. The Integrated Space Design as an aesthetic manifestation of Eco-Art is an artwork created to address environmental problems occurring in the foothills of Mount Merapi by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and the surrounding natural environment by using bamboo plants as the main media, and silat spirituality as the primary inspiration the local community’s capacity of living, both ecologically and spiritually. ABSTRAK Perubahan iklim dalam fenomena Global Warming penting diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir di pemukiman, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual.

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11

Silveira, João Paulo. "RELIGIÃO E NATUREZA NA CONTEMPORANEIDADE: UMA INTRODUÇÃO ÀS ECOESPIRITUALIDADES." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 211. http://dx.doi.org/10.18224/cam.v17i1.7060.

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Esse estudo discute a relação entre os fenômenos religiosos e as questões ambientais na modernidade tardia. Chamo de ecoespiritualidade às disposições religiosas que justapõe o cuidado com a natureza e o sentido último da existência ofertado pela religião. Procuro compreender os elementos marcantes da ecoespiritualidade e principalmente situá-los no contexto de destradicionalização e subjetivação da fé característicos da modernidade tardia. RELIGION AND NATURE IN CONTEMPORANEITY: AN INTRODUCTION TO ECO-SPIRITUALITIES In this study I discuss the relation between the religious phenomena and the environmental issues of the late modernity. I call eco-spirituality the religions disposition that intermingled the environmentalism and the ultimate concern offered by religion. I intend to comprehend the striking features of the eco-spirituality and mainly take into consideration its place in the context of detraditionalization and subjectivation of religious faith of late modernity.

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Rofiza Haidar, Nanda Naufal, Achmad Firdaus, and Mukhamad Najib. "Analisis Determinan Keputusan Konsumen Muslim Membeli Green Product." Esensi: Jurnal Bisnis dan Manajemen 10, no. 1 (December 24, 2020): 19–30. http://dx.doi.org/10.15408/ess.v10i1.13801.

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The study aims to determine the effect of Collectivism, Eco-Literacy, Green Advertising, Spirituality and Environmental Concern on the intention to buy environmentally friendly products All Fresh on Indonesian Muslim consumers. The research consisted of three stages namely the study of literature. Then a field study was conducted by distributing questionnaires to 270 respondents. The analysis method used is Structural Equation Modeling (SEM) using AMOS. The results showed that the variables Collectivism, Eco-Literacy, Green Advertising and Spirituality showed a significant and positive effect on Environmental Concern. Furthermore, these variables show a significant and positive relationship to the attitude toward green products (ATGP) of Indonesian Muslim consumers.

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Kaunda, Chammah Judex. "‘The Ngabwe Covenant’ and the Search for an African Theology of Eco-Pneumato-Relational Way of Being in Zambia." Religions 11, no. 6 (June 3, 2020): 275. http://dx.doi.org/10.3390/rel11060275.

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This study explores the ways in which the born-again traditional leaders in Zambia are redefining neo-Pentecostal interaction with nonhuman creation. It demonstrates their attempts to rapture new religious imaginations in interstitial spaces between neo-Pentecostalism and Africa’s old spiritual systems. Since eco-spirituality is foundational to most African traditional institutions, some born again traditional leaders are forced to search for contextualized forms of neo-Pentecostalism to form new collective expressions of the spirituality of healing and reconciliation of all things. Grounded in the third space translation approach, this study analyzes ‘The Ngabwe Covenant’ which was made by the late neo-Pentecostal clergy and later traditional leader Ngabwe upon his inauguration as the traditional leader of Lamba-Lenje-and–Lima people of Central Province in Zambia. The study argues that Chief Ngabwe attempted to translate neo-Pentecostal spirituality through a traditional spiritual system of eco-relationality. In so doing, neo-Pentecostal spirituality and traditional religio-cultural heritages found new meaning and home within the hybridized (new) religious space. The study underlines that the resultant religious view which could be described as an African theology of eco-pneumato-relational way of being was envisioned as a new spiritual foundation for the Ngabwe kingdom. The article concludes that Rev. TL. Ngabwe’s theology of Spirit’s indwelling of the natural world is a critical contribution to neo-Pentecostal search for life-giving interactions between human and nonhuman creation.

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Appolloni, Simon. "Eco-Tethered Liberation: A New Spirituality for the Anthropocene." Focus on Laudato Si' 34, no. 1 (June 18, 2019): 131–52. http://dx.doi.org/10.7202/1060952ar.

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15

van Schalkwyk, Annalet. "Sacredness and Sustainability: Searching for a Practical Eco-Spirituality." Religion and Theology 18, no. 1-2 (2011): 77–92. http://dx.doi.org/10.1163/157430111x613674.

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Snell, Tristan L., Janette G. Simmonds, and R. Scott Webster. "Spirituality in the Work of Theodore Roszak: Implications for Contemporary Ecopsychology." Ecopsychology 3, no. 2 (June 2011): 105–13. http://dx.doi.org/10.1089/eco.2010.0073.

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Trigwell, Jasmine L., Andrew J. P. Francis, and Kathleen L. Bagot. "Nature Connectedness and Eudaimonic Well-Being: Spirituality as a Potential Mediator." Ecopsychology 6, no. 4 (December 2014): 241–51. http://dx.doi.org/10.1089/eco.2014.0025.

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Skjoldager-Nielsen. "Embodied Ecumenical Eco-spirituality: Revised Christian Attitudes Toward the Creation." Ecumenica 14, no. 1 (2021): 38. http://dx.doi.org/10.5325/ecumenica.14.1.0038.

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Parlov, Mladen. "Nacrt ekološke duhovnosti prema enciklici Laudato sì pape Franje." Crkva u svijetu 54, no. 3 (September 30, 2019): 397–412. http://dx.doi.org/10.34075/cs.54.3.5.

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In the wake of the Pope Francis' encyclical Laudato sì which talks about the Earth as a common home of all people, the author offers a draft of ecological spirituality. The beginning of true eco-spirituality is ecological conversion, which is nothing else but a renewed consciousness that from our faith and encounter with Jesus Christ we also ought to change our relationship with the world around us. Ecological conversion should help the faithful to repeatedly and correctly develop their awareness of having been created, of their own immersion into the world of creatures with which they are interconnected. Correct ecological attitude leads to internal balance of the man himself, to solidarity with others, to natural balance of all living beings and to spiritual balance with God. Ecological awareness can help not only to preserve the environment, which is one of the basic goals, but also to change the way of behaviour, which can raise the quality of life of both the individual and the family. Ecological spirituality understands and lives the sacraments in a new way, as a means of salvation and sanctification, because in the sacraments God uses the visible matter in order to communicate his (invisible) grace. Eco-spirituality calls for upbringing and adopting new attitudes in the lives of contemporary Christians which need to help them to properly treat the created world.

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Karbalaei, Samaneh, Abbas Abdollahi, Vahid Momtaz, and Mansor Abu Talib. "Locus of Control, Neuroticism, and Spirituality as Predictors of Waste-Prevention Behaviors." Ecopsychology 6, no. 4 (December 2014): 252–59. http://dx.doi.org/10.1089/eco.2014.0038.

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Maddrell, Avril. "‘It Was Magical’: Intersections of Pilgrimage, Nature, Gender and Enchantment as a Potential Bridge to Environmental Action in the Anthropocene." Religions 13, no. 4 (April 2, 2022): 319. http://dx.doi.org/10.3390/rel13040319.

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Centring on embodiment, gendered eco-spiritual responses to nature, enchantment and environmental crises in the Anthropocene, this paper explores engagement with nature as a spiritual experience and resource through ‘Celtic’ Christian prayer walks in the Isle of Man. Web-based and printed materials for the walks are analysed for references to nature and environmental responsibility, and the complexities of personal, gendered and theological relation to nature and the environment are explored through participants’ accounts. The analysis is attentive to participants professing Christian faith and institutional affiliation as well as those without affiliation or faith, and to their gendered experience. Themes identified include nature-inspired ‘Celtic’ spirituality; personal relation to the non-human (the divine, nature and nature-as-divine); the landscape as a liminal ‘thin place’; and social and environmental responsibility. The paper concludes by signalling the potential for bridging between pilgrimage-centred enchantment and eco-spirituality in order to mobilise engagement with and for the environment in the Anthropocene, including environmental conservation activities, lobbying or protest. Whilst eschewing gendered stereotypes, empirical findings evidence gendered patterns of engagement and responses to different expressions of spirituality. Attention to these differences could facilitate the engaging and mobilising of different cohorts of pilgrims with environmental agendas, inspiring personal and collective environmental action.

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Rasanjalee, R. M. K. S., and V. G. P. Lakshika. "A Mindful Consumer: Attitude of Eco-Spirituality and Sustainable Consumption Intention." International Journal of Advanced Scientific Research and Management 6, no. 8 (August 8, 2021): 1. http://dx.doi.org/10.36282/ijasrm/6.8.2021.1835.

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Dylan, Arielle, and John Coates. "The Spirituality of Justice: Bringing Together the Eco and the Social." Journal of Religion & Spirituality in Social Work: Social Thought 31, no. 1-2 (January 2012): 128–49. http://dx.doi.org/10.1080/15426432.2012.647895.

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Rakoczy, Susan. "LIVING LIFE TO THE FULL: THE SPIRIT AND ECO-FEMINIST SPIRITUALITY." Scriptura 111 (June 12, 2013): 395. http://dx.doi.org/10.7833/111-0-14.

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Abu Sayem, Md. "A Survey Study of Recent Works on Nasr’s Eco-Religious Thought and Approach (Satu Tinjauan Terhadap Karya-Karya Terbaru Tentang Pemikiran dan Pendekatan Eco-Agama Nasr)." Journal of Islam in Asia (E-ISSN 2289-8077) 18, no. 1 (June 30, 2021): 231–50. http://dx.doi.org/10.31436/jia.v18i1.858.

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The current paper presents a brief survey study on recent works on Nasr's eco-religious thought and approach. The paper aims to analyse these works critically to focus how and up to what level their discussions can match with Nasr's original understanding. The research methodology is basically literature review with textual analysis. In so doing, the article attempts to enrich the present discussion on Nasr's eco-religious vision. Keywords: Eco-philosophy, Eco-spirituality, Perennial philosophy, Seyyed Hossein Nasr, Sacredness of Nature, Sanctity of life. Abstrak Sebahagian cendiakawan berminat mempelajari pemikiran tradisional Seyyed Hossein Nasr mengenai persekitaran. Karya-karya mereka membantu tersebarnya pemikiran eko-agama Nasr secara penghargaan dan juga kritikan. Artikel ini mengkaji karya-karya terbaru mereka mengenai pemikiran dan pendekatan eko-agama Nasr untuk melihat sejauh mana karya-karya ini dapat disesuaikan dengan pemikirannya yang sebenar. Kaedah yang digunakan adalah menerusi tinjauan kajian-kajian lepas dan analisis teks. Artikel ini menyumbang kepada kepelbagaian karya-karya yang sedia ada mengenai pemikiran eko-agama Nasr. Kata Kunci: Eco-filosofi, eco-spiritual, falsafah abadi, Sayed Hossein Nasr, rahsia alam, kesucian hidup.

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Heard, Clark, Jared Scott, and Stephen Yeo. "Eco Therapy and Spirituality in Forensic Mental Health: A Preliminary Outcome Study." American Journal of Occupational Therapy 74, no. 4_Supplement_1 (August 1, 2020): 7411520472p1. http://dx.doi.org/10.5014/ajot.2020.74s1-po3510.

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Counted, Victor. "The Role of Spirituality in Promoting Sense of Place Among Foreigners of African Background in the Netherlands." Ecopsychology 11, no. 2 (June 2019): 101–9. http://dx.doi.org/10.1089/eco.2018.0070.

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Deal, Paul J., and Matt Bukowski. "Bridging Spirituality/Religiousness and Ecotherapy: Four Psychospiritual Themes to Guide Conceptualization and Practice." Ecopsychology 13, no. 3 (September 1, 2021): 165–73. http://dx.doi.org/10.1089/eco.2020.0048.db.

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Holmes, Jeremy. "Tolstoy's oak tree metaphor: depression, recovery and psychiatric 'spiritual ecology’." BJPsych Advances 21, no. 3 (May 2015): 185–87. http://dx.doi.org/10.1192/apt.bp.114.013490.

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SummaryTolstoy's life and work illustrate resilience, the transcendence of trauma and the enduring impact of childhood loss. I have chosen the famous oak tree passage from War and Peace to illustrate recovery from the self-preoccupation of depression and the theme of ‘eco-spirituality’ – the idea that post-depressive connectedness and love apply not just to significant others but also to nature and the environment.

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Cano, Silvia Martinez. "From Spirituality Everything is Connected: Revolutions for Living with Equity and Eco-justice." Feminist Theology 27, no. 2 (January 2019): 195–210. http://dx.doi.org/10.1177/0966735018814671.

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Everything is connected, from galaxies to the smallest particles in our bodies. We need an interpretation of reality that allows us to see the whole as well as the Whole. This new view is a holistic spirituality that experiences God in the whole of life. It is necessary to make an effort to abandon elements that contaminate global life, because they originate in an anthropology of power-submission, man-woman, human-nature, consumption-participation, exploitation-cooperation… that justifies the exploitation of nature and of human beings. We need to move from the devouring anthropocentrism we live in to a life-centred worldview. This article reflects on reality as an organic whole, the body of God. Reality is a creative, collective, dynamic and diverse ‘body’ that we must care for with equity and eco-justice. Our actions must be oriented towards the practice of God’s justice in the bodies and lives of women. Thus, we will recover the balance of this world.

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Koehrsen, Jens. "Eco-Spirituality in Environmental Action: Studying Dark Green Religion in the German Energy Transition." Journal for the Study of Religion, Nature and Culture 12, no. 1 (March 8, 2018): 34–54. http://dx.doi.org/10.1558/jsrnc.33915.

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Casan, Hammim B. "Eco-Spirituality and the Nature of Colonialism in F. Sionil Jose’s The God Stealer." Randwick International of Social Science Journal 3, no. 3 (July 31, 2022): 533–41. http://dx.doi.org/10.47175/rissj.v3i3.465.

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Ecocritics argue that everything in the world is interconnected and that humans have a moral obligation to safeguard nature. According to some researchers, human culture and nature are intricately intertwined and impact one another. As a result, this is one of the few studies that looked at the nature of colonialism as described in F. Sionil Jose's The God Stealer. It also looked into the idealization of nature and the rural by building a link between nature and culture. Furthermore, the data revealed that nature plays an important role in many indigenous ceremonies, customs, cultures, and spiritualities. The concept is not to reject the worldly, but to live in harmony with nature. It argues that God's existence is revealed through His creation and creatures. Moreover, the theft of an idol or god in The God Stealer implies disregard for tribal beliefs and traditions. In addition, the character Sam Christie personifies an exploitative colonial force that devalues an idol/god (nature) by turning it into a collectible. The analyses also show that colonialism has caused alterations to traditional tribal ways of living. Thus, it is evident that the nature of colonialism is portrayed in F. Sionil Jose's The God Stealer. Also, An analysis of the eco-feministic approach to discovering masculine colonialism, as well as the socio-political structures, may be studied in order to uncover the themes and sub-themes in F. Sionil Jose’s Literature.

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Letcher, Andy. "'If You Go Down to the Woods Today...': Spirituality and the Eco-Protest Lifestyle." Journal for the Study of Religion, Nature and Culture 7, no. 1 (March 7, 2007): 81–87. http://dx.doi.org/10.1558/ecotheology.v7i1.81.

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Kim, Young-hee. "T. S. Eliot’s Spiritual Eco-feminism: Women’s Songs and Spirituality in The Waste Land." Literature and Religion 20, no. 4 (December 30, 2015): 1–20. http://dx.doi.org/10.14376/lar.2015.20.4.01.

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Shin, Eun-hee. "An Eco-Spirituality of the Unconscious of The Red Book by Carl G. Jung." Literature and Religion 21, no. 3 (September 30, 2016): 129–50. http://dx.doi.org/10.14376/lar.2016.21.3.129.

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Gómez, Javier León. "Religiousness and Spirituality in the New Utopian Movements." Religions 10, no. 3 (March 6, 2019): 166. http://dx.doi.org/10.3390/rel10030166.

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The aim of this article is the study and analysis of a set of revived utopian communities today, understood as contemporary spiritual heresies from theoretical perspectives close to postmodern critiques. Following ethnographic research over a series of years in different locations across the four continents, this socio-anthropological contribution highlights the characteristics, development and social image of this complex and largely unknown social and spiritual reality. The approach goes beyond the spatial—it includes not only the “being there” and living with the utopian individuals in their own communities for years—but also a temporal dimension, with emphasis placed on their continuity, on the existence of heterodox and heretical groups and communities throughout history. The new ethical critique, environmental problems, and the fear of an imminent sixth extinction guide us in the exploration of new millenarian beliefs emerging from the new spiritual movements born in what is called New Age. A detailed review by these cults—which appear to not follow any recognizable pattern—allows us to understand how some ideas are used in the post-capitalist era or—for the most critical—the eco-capitalist era. We approach the utopian communities understanding them as key strongholds of a counterculture that has aligned with the times, exploring their symbolic spaces and their idea of progress based, among other premises, on degrowth and voluntary simplicity. This is an approach to today’s heresies disguised as modernity. A look at religiousness turned spirituality in utopian movements of our time.

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Hanik, Umi, A. Zahid, Muhamad Hijazi, and Shofia Qothrun Nada. "BARITAN TRADITION: A CULTURAL AND HUMAN RELATIONSHIP IN FORMING ECO-SPIRITUALITY IN WONODADI COMMUNITY BLITAR." Fenomena 21, no. 2 (September 1, 2022): 203–16. http://dx.doi.org/10.35719/fenomena.v21i2.125.

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Baritan Tradition is defined by the people of Wonodadi Blitar, as a form of gratitude to God for what has been given to them in the form of an abundant harvest. The harvest as a symbol of soil fertility and the safety of the life of the Wonodadi people as a form of blessing. Baritan Tradition with the takir plontang symbol means that protecting nature is the duty of humans to be stable in carrying out life. This research is a qualitative research with a phenomenological approach, in order to make it easier to identify a community phenomenon based on individual experiences in the community, data obtained from observations, interviews by focusing on the Wonodadi Blitar community with predetermined criteria and supported by the study of Sociology of Religion in order to strengthen one analysis of culture, society and religion. As for the results of the first analysis, there is a function of the relationship between humans and culture which is seen in the form of preserving baritan as a forum for friendship between people. Second, there is an awareness of the community's eco-spirituality by protecting nature, natural products, and the takir plontang as a manifestation of God's existence in maintaining safety in the process of planting until the results are abundant and blessed.

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Baldwin, Jennifer. "Trauma, eco‐spirituality, and transformation in Frozen 2: Guides for the Church and climate change." Dialog 59, no. 2 (April 13, 2020): 60–61. http://dx.doi.org/10.1111/dial.12546.

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Choi, Kwangsun. "Exploring Eco-Spirituality : Is it Possible to Practice lectio divina with the Book of Creation?" Theology and praxis 38 (February 28, 2014): 463–87. http://dx.doi.org/10.14387/jkspth.2014.38.463.

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Kaufman, Alexander Harrow, and Jeremiah Mock. "Cultivating Greater Well-being: The Benefits Thai Organic Farmers Experience from Adopting Buddhist Eco-spirituality." Journal of Agricultural and Environmental Ethics 27, no. 6 (March 29, 2014): 871–93. http://dx.doi.org/10.1007/s10806-014-9500-4.

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Yamin-Pasternak, Sveta, and Igor Pasternak. "Seeing the tundra for the plants, on the eco-spiritual wholeness of arctic vegetation." Social Compass 68, no. 4 (October 12, 2021): 562–73. http://dx.doi.org/10.1177/00377686211043693.

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Drawing on ethnographic field research in Chukotka, Russia, this article explores ideas and practices connected with the Arctic tundra vegetation that speak to its place in Chukchi spirituality and cultural milieu. The ethnographic focus is on a Chukchi remembrance ceremony with other social contexts of human–plant interaction offered as comparative examples. Contributing novel insight for the considerations of sentient landscapes and ceremonial engagements with plants, the article turns to the Chukchi eco-spiritual relationships in the beyond-the-human world. It suggests that the vegetation cover is not merely an assemblage of fungi and plants, but an organismal membrane through which the tundra communicates and acts, while also facilitating integrations between the human and beyond-the-human worlds.

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Lubarda, Balša. "Beyond Ecofascism? Far-Right Ecologism (FRE) as a Framework for Future Inquiries." Environmental Values 29, no. 6 (December 1, 2020): 713–32. http://dx.doi.org/10.3197/096327120x15752810323922.

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The enduring and consistent rise of the far right has enabled its representatives to affect environmental debates on a larger scale. Although such incursions are often labeled 'eco-fascist', the term itself term may be insufficient to account for the complexity of this intersection. Building upon existing attempts to organise such discourses in a coherent sub-ideological set, 'far-right ecologism' (FRE) is suggested as an overarching term, deriving its morphology from fascism, conservatism, as well as national-populism. Therefore, values emanating from these strands, such as naturalism, spirituality, mysticism, authority, organicism, autarky, nostalgia and Manicheanism, constitute FRE as a heuristic device.

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Czekalski, Rafał. "Od humanizmu ekologicznego i ekofilozofii do ekoteologii. Krytyka koncepcji duchowości ekologicznej H. Skolimowskiego." Studia Ecologiae et Bioethicae 9, no. 4 (December 31, 2011): 19–33. http://dx.doi.org/10.21697/seb.2011.9.4.02.

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The purpose of this article was a review of the concept of ecological spirituality. Prior to this, however, the development of ecophilosophical thought of prof. Skolimowski has been presented. The starting point for Skolimowski’s philosophical thought is the holistic picture of the world (cosmology), which becomes the basis for the formulation of new ethics whose main attitude is reverence for the world and the man immersed in it. It is undoubtedly an original idea, opposing the canons and the paradigms valid in modern science. Skolimowski offers a holistic view of our civilization, the restoration of lost values, and inhibition of unilateral, i.e. materialistic progress. It is amazing how multifaceted Skolimowski’s publications are, ranging from strictly philosophical texts, regarding for instance analytical philosophy, to works concerning religious or social issues. The review of Skolimowski’s eco-theology has been conducted from the perspective of Catholic theology. The concept of God, spirituality, and the random treatment of other religions presented by Skolimowski are unacceptable. In reality, it is an attempt to subordinate religion to the assumptions of his own ecophilosophy.

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Marcos, Sylvia. "Reshaping Spirituality: Indigenous Decolonial Struggles for Justice in Mexico." CLR James Journal 27, no. 1 (2021): 67–79. http://dx.doi.org/10.5840/clrjames2021111583.

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Departing from Christian spiritualities, even those emerging from feminist theologians and Latin American eco feminist liberation theologies, the indigenous women´s movements started to propose their own “indigenous spirituality.” In some key meetings like the “First Summit of Indigenous Women of the Americas” and at other later meetings, their basic documents, final declarations, collective proposals have a spiritual component that departs from the influences of the largely Christian Catholic background of the country. Their discourses, demands, and live presentations have also expressed this religious background. Through several years of interactions and sharing with women in the indigenous worlds of Mexico, the author has systematized a series of characteristics that emanate from a particular cosmovision and cosmogony. These religious references to an indigenous spirituality are inspired on ancestral references re-created today as the women struggle for social justice. The inspiration for their social justice fight is often anchored in these beliefs and practices. It is a reference to worlds of ritual, liturgy, and collective worship that—although being often attired in Catholic and Christian imagery—reveal a deep disjuncture with Christianity and affirm their epistemic particularity. Working from these “cracks of epistemic differences” (Mignolo 2006) the author presents them as a de-colonial effort. Women are actively proposing to recapture ancestral spiritualities to decolonize both the religious universes they were forced to adopt during the historical colonial invasion as well as from the influences of a neo-colonial feminist frame for gender equality.

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Walshe, Nicola, Zoe Moula, and Elsa Lee. "Eco-Capabilities as a Pathway to Wellbeing and Sustainability." Sustainability 14, no. 6 (March 18, 2022): 3582. http://dx.doi.org/10.3390/su14063582.

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Eco-Capabilities is an AHRC funded project situated at the intersection of three issues: a concern with children’s wellbeing; their disconnect with the environment; and a lack of engagement with arts in school curricula. It builds on Amartya Sen’s work on human capabilities as a proxy for wellbeing, developing the term eco-capabilities to describe how children define what they feel they need to live a fully good human life through environmental sustainability, social justice and future economic wellbeing. A total of 101 children aged 7–10 from schools in highly deprived areas participated in eight full days of arts in nature practice. The study drew on arts based research methods, participatory observations, interviews and focus groups with artists, teachers and children. Findings suggest that arts in nature practice contributed towards eight (eco-)capabilities: autonomy; bodily integrity and safety; individuality; mental and emotional wellbeing; relationality: human/nonhuman relations; senses and imagination; and spirituality. This was facilitated through four pedagogical elements: extended and repeated arts in nature sessions; embodiment and engaging children affectively through the senses; ‘slowliness’, which envelops children with time and space to (re)connect; and thoughtful practice, which facilitates emotional expression. We suggest that, through these elements, arts in nature practice supports children’s wellbeing, and guides them towards a more entangled relationship with nature and a clearer understanding of themselves as part of it, thereby motivating them to take better care of it.

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Richard-Allerdyce, Diane. "Hearing the other: Social change and individual growth in the women’s, men’s, and eco-spirituality movements." Feminist Issues 14, no. 1 (March 1994): 57–66. http://dx.doi.org/10.1007/bf02685652.

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Hodge, David R. "Administering Spiritual Assessments with Refugees: An Overview of Conceptually Distinct Assessment Options." Journal of Refugee Studies 33, no. 3 (October 1, 2018): 479–99. http://dx.doi.org/10.1093/jrs/fey054.

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Abstract The global refugee population has increased dramatically over the last decade, suggesting helping professionals will increasingly encounter refugees in diverse practice settings. Despite the central role spirituality plays in the lives of many refugees, the extant research suggests most practitioners have received minimal training in addressing this critical topic. To assist helping professionals provide effective and ethical services to the culturally unique refugee population, this article conceptualizes assessment as a two-stage process in which a brief assessment is universally administered to help legitimize spirituality in practice settings followed, if clinically warranted, by a comprehensive assessment. Five conceptually distinct comprehensive assessment approaches are discussed along with their respective strengths and limitations: spiritual histories—a completely verbally based approach—and four diagrammatic models: spiritual lifemaps, genograms, eco-maps and ecograms. Developing familiarity with a variety of comprehensive approaches equips practitioners to select the approach that best fits the interests and needs of both refugees and practitioners. Engaging refugees in this manner assists practitioners to optimize services by identifying spiritual resources that can be leveraged to solve problems and eliminate barriers to effective service provision.

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Kalvig, Anne. "Nature and Magic as Representation of “The Sami”—Sami Shamanistic Material in Popular Culture." Religions 11, no. 9 (September 5, 2020): 453. http://dx.doi.org/10.3390/rel11090453.

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This article examines how magic and nature become representations of both “the Sami” and “Sami shamanism” in animation films Frozen 2 and Klaus, in the television crime series Midnattssol (Midnight Sun) and in three Eurovision Song Contest contributions partly by Sami artists, containing joik. With a methodological ludism approach and with material theory, the article asks how “the Sami” and shamanism are made relevant as spiritual or religious categories within popular cultural products, and how (and why) spirituality is being constructed and communicated on a more general level in a time of eco-crisis, where there is a growing global interest in perceived shamanistic and animistic perceptions of the world, nature, and ourselves.

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Filipowicz, Anna. "Against the “Anthropocene Apathy”. About the Rescue Potential of Postsecularism (on the Example of Works by the Romany Poetess Papusza)." Zoophilologica, no. 1 (7) (June 29, 2021): 1–25. http://dx.doi.org/10.31261/zoophilologica.2021.07.09.

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The sense of hopelessness vis-à-vis the anthropocentric paradigm makes it difficult today to think about the future of the planet and reinforces pessimism and resignation. This is also true of the eco-critically inflected humanities; they highlight the need for an awareness-raising transformation that could limit the extent of the expected climate catastrophe. At this point, they must be supported by tools capable of changing reality. Such tools must meet the social needs of wholeness, meaning, and spirituality and remain open to non-Western models of religiosity. It is especially worth looking for them in post-secular thinking, which combines a reasoned and an intuitive way of understanding reality.

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Baldwin, Jennifer L. "Internal family systems as an eco‐spirituality model: Hearing the cries, confrontation, and call from Covid‐19." Dialog 60, no. 4 (December 2021): 379–87. http://dx.doi.org/10.1111/dial.12715.

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