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Journal articles on the topic 'Ecospiritualité'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Delaney, Colleen, and Cynthia Barrere. "Ecospirituality." Holistic Nursing Practice 23, no. 6 (2009): 361–69. http://dx.doi.org/10.1097/hnp.0b013e3181bf381c.

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2

Lincoln, Valerie. "Ecospirituality." Journal of Holistic Nursing 18, no. 3 (2000): 227–44. http://dx.doi.org/10.1177/089801010001800305.

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3

Beringer, Almut. "On Ecospirituality: True, Indigenous, Western." Australian Journal of Environmental Education 15 (1999): 17–22. http://dx.doi.org/10.1017/s0814062600002561.

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AbstractThis article is critical of the Infusion of pseudo-spiritualities in the form of non-legitimised indigenous wisdom and activities in environmental education. Drawing on a definition of true ecospirituality, the doctrine of the world soul, a teaching from western traditions, is presented as a viable alternative in the search for re-enchantment. Implications for environmental educators are addressed.

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4

Lestar, Tamas, and Steffen Böhm. "Ecospirituality and sustainability transitions: agency towards degrowth." Religion, State and Society 48, no. 1 (2020): 56–73. http://dx.doi.org/10.1080/09637494.2019.1702410.

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5

Suganthi, L. "Ecospirituality for organizational sustainability: An empirical study." Journal of Cleaner Production 266 (September 2020): 121849. http://dx.doi.org/10.1016/j.jclepro.2020.121849.

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6

Effa, Allan. "Celtic and Aboriginal Pathways toward a Contemporary Ecospirituality." International Bulletin of Mission Research 41, no. 1 (2016): 54–62. http://dx.doi.org/10.1177/2396939316658602.

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In the fifth century a contextualized expression of Christianity emerged in Ireland that profoundly revitalized the church across Europe. The encounter of St. Patrick’s Gospel proclamation with the Irish sense of natural mysticism and sacredness of the world produced an expression of faith that was decidedly earth-affirming. Themes of ecospirituality emerged from this Gospel-culture encounter that are shared with the aboriginal cultures of North America. As we seek to re-express Christian faith in response to today’s ecological crisis, we may shape our conversation by the insights gained by th

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7

Sideris, Lisa H. "Science as Sacred Myth? Ecospirituality in the Anthropocene Age." Journal for the Study of Religion, Nature and Culture 9, no. 2 (2015): 136–53. http://dx.doi.org/10.1558/jsrnc.v9i2.27259.

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8

Camorrino, Antonio. "Mother Nature and the nature of motherhood: Gestational surrogacy and ecospirituality as two postmodern forms of sacralization." Current Sociology 69, no. 2 (2021): 212–30. http://dx.doi.org/10.1177/0011392120964894.

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In this article the author aims to highlight some similarities and differences between the contemporary imagery of motherhood and that of ecospirituality. Apart from apparent differences, both these imageries are based on a peculiar alliance with nature. Demonstrating why these phenomena have to be considered postmodern forms of sacralization is the goal of this article. For this purpose, the author first briefly reconstructs some socio-historical stages of the imagery of the body and how this has changed from Christian to contemporary societies. The second section analyses the concept of heal

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9

Brunau-Zaragoza, Sophie. "Ecospirituality: Vegetal Ghosts in Antoine Volodine’s Le Nom des singes (1994)." Contemporary French and Francophone Studies 25, no. 2 (2021): 231–40. http://dx.doi.org/10.1080/17409292.2021.1878693.

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10

Langmead, Ross. "Ecomissiology." Missiology: An International Review 30, no. 4 (2002): 505–18. http://dx.doi.org/10.1177/009182960203000405.

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Emerging from recent ecotheology, ecomissiology is an approach to mission that sees the mission of God in terms of reconciliation at all levels in a reality characterized by relationship and interdependence. Inviting a conversation on the scope of ecomissiology, there is here a list of missiological implications of ecotheology, involving a distinctive method, content and personal location. The ecomissiological vision for cosmic redemption is comprehensive and holistic, setting traditional mission and evangelism in a broader context and calling for the pursuit of ecojustice, ecopraxis, and an e

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11

Pu, Xiumei. "Turning Weapons into Flowers." Worldviews 20, no. 1 (2016): 30–47. http://dx.doi.org/10.1163/15685357-02001004.

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This essay explores the synergies between ecowomanism and Bön, a spiritual tradition that is indigenous to Tibet. It develops the concept of “ecospirituality,” a nature-inspired spiritual way of knowing and living, arguing that ecowomanism and Bön gravitate toward each other for their shared ecospiritual sensibility. This sensibility has the potential to generate and sustain possibilities for social and environment wellbeing. An examination of the ecospiritual synergies between ecowomanism and Bön can inspire new ways of knowing and help create constructive methods of making positive changes a

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12

Suganthi, L. "Ecospirituality: A Scale to Measure an Individual's Reverential Respect for the Environment." Ecopsychology 11, no. 2 (2019): 110–22. http://dx.doi.org/10.1089/eco.2018.0065.

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13

Saddam, Widad Allawi, and Zainab Ibrahim Abbas. "Love that Binds." Al-Adab Journal 1, no. 132 (2020): 105–12. http://dx.doi.org/10.31973/aj.v1i132.608.

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Rumi is endorsed for being one of the most famous Persian Sufi poets. He is considered a poet of love for all creation. In his poetry, one finds a close admiration of natural world that comes from love and results in even a greater love for the creator of the natural forces. This study aims to analyze selected poems of Rumi to inspect his views on environment and nature knitted closely with love and spirituality. Ecospirituality, a rather new approach to inspect the relationship of the environment and literary works from a spiritual point of view was employed to comment on Rumi’s dealing with

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14

Goulah, Jason. "ECOSPIRITUALITY IN PUBLIC FOREIGN LANGUAGE EDUCATION: A CRITICAL DISCOURSE ANALYSIS OF A TRANSFORMATIVE WORLD LANGUAGE LEARNING APPROACH." Critical Inquiry in Language Studies 8, no. 1 (2011): 27–52. http://dx.doi.org/10.1080/15427587.2011.545766.

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15

Rabasso, Carlos, and Javier Rabasso. "Responsible education and multiple learning identities by the Mamanwas in Surigao del Norte, Mindanao, Philippines." Journal of Global Responsibility 5, no. 1 (2014): 68–81. http://dx.doi.org/10.1108/jgr-02-2014-0002.

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Purpose – How responsible education and “green” learning becomes crucial for survival for the Mamanwa ethnic minority in Surigao del Norte, Mindanao, Philippines. The paper aims to discuss these issues. Design/methodology/approach – Ten interviews to teachers and 40 Mamanwa students at the Missionary Sisters Servants of the Holy Spirit School in Palalihan, Surigao del Norte, Mindanao, Philippines. Each interview lasted for 1 hour and had ten questions related to “green” learning, responsible education, ecospirituality and sustainable practices. The teachers' interviews took into account how th

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16

Satapathy, Meghamala, and Ipsita Nayak. "The Lioness Defending Her Clan in the North East: A Study of Ecospiritual Elements in Mamang Dai’s Fiction." Rupkatha Journal on Interdisciplinary Studies in Humanities 12, no. 5 (2020). http://dx.doi.org/10.21659/rupkatha.v12n5.rioc1s18n1.

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Ecospirituality signifies spiritual evolution in consequence of one’s response to ecological stimuli. Mamang Dai is a powerful tribal voice from the North East India who has explored in depth the theme of Ecospirituality in her books. The article explicates those ecological attributes manifested in Dai’s works which form an integral part of the spiritual voyage of her characters. In an attempt to define the term ‘Ecospirituality,’ a review of existing literature has been placed at the beginning which is followed by discourse analysis of the five works of fiction which Dai has to her credit. Al

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17

Lobo, Marcela. "L’écospiritualité est-elle une corrélation?" International Yearbook for Tillich Research 12, no. 1 (2017). http://dx.doi.org/10.1515/tillich-2017-0107.

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AbstractIn this article, we want to examine how the method of correlation of Paul Tillich is implemented in the present-day concept of ecospirituality as worked by Michel-Maxime Egger. According to us, more than an attitude, Egger’s ecospirituality can be understood as a real method, in theology, to “answer" the question of the ecological crisis, by avoiding partial and dualist answers and to come to a spiritual theology of nature.

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18

Collins, Peter Jeffrey. "The Development of Ecospirituality Among British Quakers." Ecozon@: European Journal of Literature, Culture and Environment 2, no. 2 (2011). http://dx.doi.org/10.37536/ecozona.2011.2.2.420.

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This paper focuses on the historical development of ecospirituality, that is, a faith and practice both generating and informed by an appreciation of environmental concerns, among the Religious Society of Friends (Quakers) in Britain. Decisions made within and by such groups are significantly determined by their understanding of the moral and ethical character of the environment and their relation to it. This ethical and moral character might derive from a variety of sources; in contemporary concerns for the environment it resides primarily in the cultural, economic, and political context of p

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19

Haryono, Stefanus Christian. "Mystical Kinship of Creation: A Foundation of Ecospirituality for Interreligious Ecological Movements." International Journal of Indonesian Philosophy & Theology 2, no. 1 (2021). http://dx.doi.org/10.47043/ijipth.v2i1.12.

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This article explores the intersection between Bhumi Devi in Hindu Mythology and the Canticle of Creation of Saint Francis of Assisi. This intersection discovers the concept of the mystical kinship of creation as a foundation of ecospirituality. The exploration which is rooted in two different traditions, Hinduism and Christianity, enlightens interreligious ecological movements that they need not only action but also a spiritual foundation.

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20

Hrynkow, Christopher, and Dennis Patrick O'Hara. "The Vatican and Ecospirituality: Tensions, Promises and Possibilities for Fostering an Emerging Green Catholic Spirituality." Ecozon@: European Journal of Literature, Culture and Environment 2, no. 2 (2011). http://dx.doi.org/10.37536/ecozona.2011.2.2.425.

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Since John Paul II’s 1990 World Day of Peace Message on the ecological crisis, green themes have been a recurring feature of the Vatican’s public teachings. Working with a selection of Catholic Social Teaching documents, this article explores the Vatican’s reactions to and accommodations of ecospirituality. A critical lens informed by ecotheological ethics is employed to analyse the Vatican’s specific brand of ecospirituality, particularly as it relates to its condemnation of biocentrism, while also acknowledging official efforts to green the Roman Catholic Church’s doctrine and faith-based pr

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21

De Castro, Dannyel Teles. "Um olhar sobre a ecoespiritualidade urbana / A look at the urban ecospirituality." AntHropológicas Visual 3, no. 1 (2017). http://dx.doi.org/10.51359/2526-3781.2017.24098.

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Sinopse: A ecoespiritualidade é uma forma de religiosidade que visa romper com os paradigmas ocidentais da relação entre ser humano e natureza, aproximando ambos. É praticada por diferentes grupos religiosos urbanos, principalmente no interior de movimentos alternativos. Os neopagãos, por exemplo, frequentemente ocupam áreas verdes das cidades nos finais de semana para a realização de rituais nos quais chamam pelas suas divindades de culto, geralmente ligadas aos diversos aspectos da natureza. O Neopaganismo é um fenômeno constituído de diferentes religiões que buscam resgatar aspectos da reli

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22

Butler, Jonathan. "Ecospirituality in the Age of Technological Overkill: Domestic Reclamation in the Fiction of Alan Lightman and Don DeLillo." Ecozon@: European Journal of Literature, Culture and Environment 2, no. 2 (2011). http://dx.doi.org/10.37536/ecozona.2011.2.2.421.

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In exploring the link between ecospirituality and the hard sciences, I argue that the former provides a much-needed complement to the latter. The fragmentation of disciplinary pursuits fostered by the Enlightenment and by the continued progress of unquestioned technological advance as an end in itself finds its ultimate expression in our current disconnection from the natural world, from each other, and even from ourselves. As a corrective to such disconnection, ecospiritual impulses emerge in an attempt to unify a discombobulated subject, a self so fragmented by the multiple narratival requir

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