Religions

Animals teach each other. For humans open to trans-species and inter-species dialogue and interaction, animal-others offer important insights into, invocations of and models for diverse and alternative modes of perceiving, experiencing, relating, and being. They in turn challenge anthropocentric conceptions of consciousness and offer glimpses of and perhaps inspiration for increased awareness and presence. Might the current academic vogue of “equity, diversity, and inclusion” (EDI; or whichever order you prefer) even extend to “non-human” animals? Might this also represent one essential key to the human aspiration for freedom, wellness, and justice? The present article explores the topic of “religion and animals” through the complementary dimension of “contemplation”. Developing a fusion of Animal Studies, Contemplative Studies, Daoist Studies, and Religious Studies, I explore the topic with particular consideration of the indigenous Chinese religion of Daoism with a comparative and cross-cultural sensibility. I draw specific attention to the varieties of Daoist animal engagement, including animal companionship and becoming/being animal. Theologically speaking, this involves recognition of the reality of the Dao (sacred) manifesting through each and every being, and the possibility of inter/trans-species communication, relationality, and even identification. In the process, I suggest that “animal contemplation”, a form of contemplative practice and contemplative experience that places “the animal question” at the center and explores the possibility (actuality) of “shared animality”, not only offers important opportunities for becoming fully human (animal), but also represents one viable contribution to resolving impending (ongoing) ecological collapse, or at least the all-too-real possibility of a world without butterflies, bees, and birdsong. Full article

Most beef cattle in the United States start their lives on pasture and finish them in crowded feedlots, releasing hundreds of pounds of the greenhouse gases methane and nitrous oxide, before they are transported to a slaughterhouse, where they are killed and their bodies are sliced into steaks and ground into hamburgers. Until recently, the alternatives to this system were either meat produced in the less sustainable but more humane method of raising cattle solely on pasture and utilizing smaller-scale slaughterhouses or plant-based meat substitutes. The development of the first cultured beef burger in 2013, produced through tissue engineering, raised the possibility of a newer and better alternative. In this article, I use the example of cultured meat to argue that religion and technology are co-constitutive, that they shape and reshape each other, and that the intersection between religion and technology in meat production has had and continues to have a direct impact on animals raised for meat. Kosher meat, industrial or cultured, exemplifies the complexities in the relationship between religion, technology, and animals and will serve as the example throughout this article. Full article

Religion–state relations in Israel have been defined as following the status-quo agreement. This agreement, going back to the founding of Israel, allows recognized religious groups a monopoly regarding issues of personal status, and promises religious goods and exemptions to such groups (mainly, but not limited, to Orthodox Judaism). Since the mid 1980s, Israel has changed its economic policies, from a centralized economy to a privatized, liberalized system. This economic change introduced significant shifts within Israeli society. These include major recent changes in religion–state relations, most importantly the reform in kashrut certification, and growing commercial activity during the Sabbath. Such changes demonstrate a dynamic of state retreat, from a direct statist provision of religious goods, to the state either retreating completely, or re-situating itself as a regulatory organ. Using the kashrut reform as a case study, we suggest that the status-quo model can no longer adequately define religion–state relations in Israel, and is being replaced by a hybrid model, which includes libertarian, regulation-based, and the noted status quo attributes. We conclude with noting the significance of this development for the Jewish character of Israel. Full article

While other authors in this special issue analyze the nature of narrative theology, I highlight the narratives of the sisters of the Brahma Vidya Mandir ashram, a group of women followers of M. K. Gandhi (1869–1948) and his disciple, friend, and spiritual successor Vinoba Bhave (1895–1982), who came together in 1959 to form an intentional community with a spiritual purpose. One of the central practices of this community is spinning cotton that is then woven into khadi (hand-spun, handwoven cloth). From this khadi, they make their own clothing. Through a brief discussion of their use of khadi, I demonstrate how the theology of the sisters of this ashram is not a separate entity for them, rather it is the warp of the narratives of their lives; their choice of khadi is an example of the seamlessness between their theology and their narratives. As we examine their choice to use khadi, we can isolate and name some of their theological commitments. We can also identify important elements from their narratives that are applicable in multiple contexts. To this end, I conclude this article by imagining how the lives of the sisters of the Brahma Vidya Mandir might serve as a catalyst for change and engagement for us all. Full article

Religion plays an important role in making sense of adversity, and individuals hold varying beliefs about God’s role in suffering (theodicy). This study examined the association between individuals’ theodicies at the beginning of the COVID-19 pandemic and outcomes of their religiousness and psychological well-being. The first aim was to classify participants into profile groups based on theodicy. The second aim was to compare the groups on religious commitment, COVID-19 stress, anxiety, and psychological well-being. Theodicy was measured with the Views of Suffering Scale among 233 participants. Three distinct groups emerged, viewing God as active, God as passive, and suffering as random. Individuals who held an active view of God’s role were most religiously committed and had the lowest levels of general anxiety and stress regarding COVID-19. In contrast, those who viewed God as passive reported the highest general anxiety level. Those who viewed suffering as random reported the highest level of COVID-19 stress and the lowest level of religious commitment. This study demonstrates the benefits of considering a person-centered approach to understanding theodicy. Even within a predominantly religious sample, the three clusters of active, passive, and random views demonstrated meaningful differences in outcomes between the groups of participants. Full article

Potential spiritual impacts of Artificial Intelligence (AI) driven Assistive Technologies (AT) for older adults are absent in most ethics conversations. Intelligent Assistive Technology (IAT) is the term used to describe the spectrum of Assistive Technologies that use AI. In this theoretical essay, I begin by introducing examples of AT and IAT for older adults with age-related disabilities. I argue that spirituality is a marginalized value in ethics that must be considered if IAT ethics is to address the whole person. Some of the potential spiritual impacts of IATs will be suggested through engagement with three core spiritual needs. I ask how IAT might impact these three core spiritual needs. This is not meant to be an exhaustive study of the spiritual impacts of AT. Through the engagement of one approach to spiritual needs, this article proposes that IAT ethics issues intersect with the spiritual needs of aging adults and, therefore, that potential spiritual impacts ought to be addressed as part of IAT ethics for older adults. Full article

Indonesia receives a high religious harmony index every year; however, intolerance and religious radicalism threaten this harmony. Moderate Islam (Islamic religious moderation) has become a national policy as a solution to prevent intolerance and radicalism. In this study, we aimed to determine the factors influencing religious moderation. We examined the variables of religiosity and demographics, which play essential roles in forming religious moderation. A total of 578 students at state Islamic universities in Indonesia participated in this research. We measured religiosity with the Centrality of Religiosity Scale (CRS-5) by Huber and Huber. The CRS-5 consists of five dimensions: intellect, ideology, public practice, private practice, and religious experience, which we adapted to the Indonesian language. The Religious Moderation Scale consists of three dimensions: national commitment, rejecting violence, and accommodating culture. We collected data through questionnaires that we distributed online, and we analyzed the responses using multiple regression analysis. The results show that religiosity positively affected religious moderation, meaning that religious intellectuality, ideology, public practice, private practice, and religious experience supported a person in being moderately religious and might prevent intolerance and radicalism. Socioeconomic factors (sex and parents’ income) also strongly affected religious moderation. Full article

It is widely recognized that the animal suffering of the evolutionary past is a problem for believers in a good and just God. However, this problem is not insuperable if the intrinsic value of nonhuman flourishing is recognized as integral to the Creator’s plan (including the sentience that makes this flourishing possible among most species of animals), and if this intrinsic value is recognized as comparable to the intrinsic value of human suffering. These considerations have a bearing on justice. Many philosophers, while granting the moral standing of nonhuman animals, assume that, where justice is concerned, human interests trump those of nonhumans. However, most people accept that the central interests of nonhumans, such as the avoidance of a painful death, are not trumped by trivial human interests. But the obligations to animals that are presupposed here are not ones that are liable to be superseded by each and every interhuman obligation. Hence, theories of justice need to recognize that the needs and interests of nonhuman animals generate obligations of justice, as well as of charity. Full article

In this article I propose that questions about the nature of contemporary Sufism, especially in Western contexts, can be addressed with further precision and nuance by shifting the focus from Sufism’s relationship to Islam, to its relationship to shari‘a, or Islamic law (fiqh). As very few questioned Sufism’s Islamic nature prior to the modern period, this analytical shift offers the advantage of contextualizing contemporary debates about Sufism within the much richer history of intra-Islamic difference over Sufism and shari‘a. I suggest that traditional Sufi-shari‘a conceptions, though varied in nature, can be categorized for analytical purposes as (a) juristic, (b) supersessionist, and (c) formless Sufism. I propose these terms not as archetypal categories, but rather as a tentative template for mapping Sufi approaches to the shari‘a, which can allow us to better appreciate how contemporary Western Sufi orientations towards the shari‘a reflect premodern tendencies. Full article

The Universal Peace Federation or UPF is a United Nations-affiliated NGO launched in 2005 by the late Mun Sŏn-myŏng, self-proclaimed Messiah and founder of the South Korean Unification Movement. Mun considered the UPF as the pinnacle of Unificationist political and interfaith engagement. Envisioned as a complement to and, eventually, a future replacement of the United Nations, the globally operating UPF spearheads Unificationist millenarianism. This paper first traces the formation history and genesis of the UPF as a merger of decades-long international political and interfaith activities under the banner of multiple Unificationist organisations and initiatives. Subsequently, it examines the Korea-centric millenarian purpose assigned to the UPF by Mun. It is ultimately argued that embracing globalism is not only doctrinally crucial to Unificationist millenarianism, but systemically relevant. Full article

This article focuses on the Dādūpanth, a religious community centered on the teachings of Dādū Dayāl (1544–1603), a Sant poet of Rajasthan. The aim of the text is to analyze how various forms of patronage affected the formation of the ideology and identity of this community. The article examines especially the Dādūpanthī ideology of patronage by focusing on the Dādū Janma Līlā (c. 1620), which contains an account of the supposed meeting between Dādū and the emperor Akbar, during which Dādū rejects all offers of patronage. His position needs elucidation as it stands in contrast with the later tendency of the post-17th century Dādūpanth to accept royal and merchant patronage. After analyzing how the hagiography establishes Dādū’s authority and having considered in what types of manuscripts the hagiography was distributed by itinerant preachers, it is suggested that this work is driven by a strong proselytic agenda and that it employs a ‘pedagogical strategy’—represented by the topos of rejected royal support—to establish relationships with merchant patrons. The article concludes with the observation that the increase in royal patronage from the 17th to the 19th century led to changes in the Dādūpanthī ideology that entailed a shift toward a Vaishnava identity. Full article

Over his long and distinguished career as a historian of modern Jewish thought, Paul Mendes-Flohr has followed his great subject, Martin Buber, in striving for unity among the many subjects and spheres of Jewish life in modernity (politics, economics, religion, etc.). I argue that he has done so both descriptively and normatively, in both his accounts of the work of others and in his own methodology. Like Buber himself, Mendes-Flohr moves from an effort to achieve integrity by simply drawing everything together to an interest in holding divisions together in productive and pluralistic tension. Full article

Despite its global rise, theoretical frameworks to capture populism have been derived primarily from case studies in the Western hemisphere. To assess if and how the premises of populism travel across different contexts, we offer a comparative analysis of populist discourses in Turkey, India, and Russia, countries with different political contexts and religions. The content analysis of 1682 speeches of Erdoğan, Modi, and Putin shows that they depart from their European and American counterparts because they are neither nativist nor inclusive. Instead, they introduce a new notion of “people” anchored in a religiously defined community, interpret the nation’s past to achieve their own political goals, and identify different driving forces to restore their lost global role. A comparison of Erdoğan, Modi, and Putin highlights the blind spots of existing studies, which fail to carefully contextualize the term, thus obscuring the country-specific constituents of populist discourses and the role of religions. Understanding the regional variants of populism not only helps us capture the reasons behind the leaders’ appeal and resiliency but also their so-called unexpected actions and decisions, such as Putin’s territorial and religious claims over Ukraine. Full article

We pursue a multi-leveled phenomenological exploration of revenge. Revenge’s puzzle is to give an account of what exactly revenge accomplishes when it apparently cannot alter the past or remedy the initiating harm. The structure of revenge consists of one harmed, the perception of harm and suffering, and one perceived as responsible for the harm. The situation is apperceived as a negatively saturated experience; as such, it binds and has a hold on the one harmed, constituting her as enthralled. Revenge seeks to remedy the situation by the intentional act of objectifying, constituting, and finitizing the infinite situation. This is accomplished by constituting the guilty one as guilty, thereby mastering, in some measure, the saturated situation. We suggest that the realm and machinery required for this process is found in the realm of the imagination, where similarity and association of ideas and concepts are at play. Saturation plays at the edge of this realm as alien. It is by way of the familiar and constituted that the alien is tamed, and revenge puts the situation to “rest”. Full article

Conflicts over large-scale mining in Latin America have received growing scholarly attention. Whereas this scholarship has provided very valuable insights into the anatomies of these conflicts, the role of religious ideas and actors has received scant attention. This is remarkable, since the largest church of Latin America, the Catholic Church, seems to be in the midst of an ecological reorientation and increasingly emphasizes its image of the ‘Church of the poor and the Earth’. This research aims to fill this gap and examines the role of Catholic ideas and organizations in mining conflicts. Combining document analysis and ethnographic research on a mining project in Ecuador, the paper argues that Catholic ideas and actors play a significant role in discourses regarding nature and the subsoil, and in configuring the power relations part of conflicts. However, when engaging a historical and gendered perspective, it becomes clear that this role is not without ambiguities and tensions. The paper particularly urges researchers to remain critical of the reinforcements of a patriarchal system of power as well as the essentialization of indigenous cosmologies that continue to undergird present-day discourses and interactions of Catholic organizations in mining conflicts. Full article

(1) Background: Religious involvement and spirituality have proven to be sources of well-being for individuals at different moments in life and are also associated with a decrease in depression, anxiety, and substance use. Therefore, these could be protective factors against stressful conditions and contribute to mental health. The aim of the present study was to analyze the relationship between religious involvement and substance use among students in northern Chile. (2) Methods: The design is retrospective ex post facto with only one group, and the sample included 2313 adolescents between 12 and 18 years of age from public and private schools. A subscale of the Child and Adolescent Assessment System was used to assess substance use and Universal Age I-E-12 to measure religious involvement. (3) Results: The findings suggest that the intrinsic orientation of religiousness (β = −0.048, p < 0.014), age (β = 0.374, p < 0.000), gender (β = 0.039, p < 0.040), and ethnic identity (β = 0.051, p < 0.008) have significant correlations with substance use. (4) Conclusions: The intrinsic orientation of religion is a relevant variable associated with consumption due to its non-instrumental characteristics of religion and practices aimed at self-exploration and self-knowledge that favor the subjective well-being of individuals, which could prevent drug use from becoming an alternative for dealing with conflicts in the children and young population of this region of Latin America. Full article

Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision, it is desirable to have a common dataset that includes both Muslims and non-Muslims. Since Muslims comprise a small percentage of the population in most western nations, nationally representative surveys rarely contain enough Muslim respondents for reliable statistical analysis. This paper uses the Democracy Fund + UCLA Nationscape survey, which has over 500,000 respondents, including 5000 Muslim respondents, sufficient for such analysis. The analysis finds that although American Muslims are less positive toward Jews than non-Muslims, the difference is not great, and, on average, American Muslims have positive views of Jews. Results also find that education, being foreign born, and perceiving discrimination against Muslims similarly affects Muslim and non-Muslim attitudes toward Jews. However, perceptions of a weak economy and age have discernably different effects on Muslim and non-Muslim attitudes toward Jews. Full article

This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts. Full article

The portrait statue of Fujiwara Kamatari (614–669) enshrined at Tōnomine is well known for its agency and mantic powers. Known to crack whenever the stability of the clan was under threat, the icon was carefully observed and cared for. However, not one but two portrait statues of the Fujiwara ancestor existed at Tōnomine in the Heian period, until one was destroyed in the infamous 1208 attack by armed supporters of Kinpusen. This article proposes first to investigate the relationship between these two icons, to show how their dynamic interaction is at the source of the cracking episodes that came to define Kamatari’s cult in later centuries. Then, by looking at the ways in which members of the Fujiwara clan reflected on the nature of the remains of the statue lost in 1208 and on the role of the extant one, it draws attention to how the ritualization of Kamatari’s statue was also couched in Confucian ideas and practices. Full article