Religion, Bioethics and Nursing Practice

2009 ◽  
Vol 16 (4) ◽  
pp. 393-405 ◽  
Author(s):  
Marsha D Fowler

This article calls nursing to engage in the study of religions and identifies six considerations that arise in religious studies and the ways in which religious faith is expressed. It argues that whole-person care cannot be realized, neither can there be a complete understanding of bioethics theory and decision making, without a rigorous understanding of religious-ethical systems. Because religious traditions differ in their cosmology, ontology, epistemology, aesthetic, and ethical methods, and because religious subtraditions interact with specific cultures, each religion and subtradition has something distinctive to offer to ethical discourse. A brief example is drawn from Native American religions, specifically their view of `speech' and `words'. Although the example is particular to an American context, it is intended to demonstrate a more general principle that an understanding of religion per se can yield new insights for bioethics.

Author(s):  
Gregory Shushan

Dozens of Native American near-death experiences (NDEs) from the late sixteenth to early twentieth centuries are presented, ranging from across the continent. Many were accompanied by indigenous claims that they were the source for local afterlife beliefs. There were also many afterlife-related myths, and shamanic practices with NDE-like afterlife themes. In addition, numerous religious/cultural revitalization movements were claimed to have been grounded in the NDEs of their founders, and were conceptually related to the phenomenon. Near-death experiences could thus be an empowering force on a socio-cultural-political level in response to the threat of European dominance. There was a widespread acceptance and valorization of NDEs and related phenomena, and a high level of interest in the afterlife per se. Native American religions often showed a clear reciprocal relationship between shamanism, afterlife beliefs, and NDEs.


2020 ◽  
Vol 32 (4-5) ◽  
pp. 464-474
Author(s):  
Seth Schermerhorn

Abstract The recent publication of two excellent volumes—Bruce Lincoln’s Apples and Oranges and Oliver Freiberger’s Considering Comparison—provides an auspicious moment to reflect on and interrogate the nature of comparison within religious studies generally, as well as a variety of subfields, including the academic study of indigenous religious traditions. This article carefully examines both books, analyzes Lincoln’s interpretations of Native American religious traditions within broader comparative frameworks, and discusses several recent developments regarding comparison in the academic study of indigenous religious traditions.


Author(s):  
Sarah E. Dees

Native American religious traditions encompass a diverse array of beliefs, practices, and features of material culture and society that reflect and shape individual experiences and communal life among Indigenous communities in what is today the United States. While Native American religious traditions have long been the subject of scholarly inquiry, a field of study dedicated specifically to this topic only emerged in the mid-20th century. Because historical sources describing Native religions often wove ethnocentric biases or anti-Indian sentiments into descriptions of Native beliefs and practices, present-day inquiry requires critically reflexive interpretation of primary sources and attention to insiders’ perspectives. Today, scholarship on Native American religions draws on numerous methodological approaches to explore key features of these traditions, including ceremonies, stories, philosophies, art, and social institutions. While these features vary greatly by religious community, practitioners of Native religions often emphasize the significance of land and the environment, their cultural heritage, and relationships between humans and non-human entities, spirits, and ancestors. Many practitioners of Native American religions would resist the notion that a “religious” or “spiritual” realm can be separated from “secular” aspects of society or culture; thus, in addition to focusing on constitutive features of the religious beliefs and practices themselves, an understanding of Native American religions requires attention to broader social and cultural issues, including politics, law, health, and education. Furthermore, just as Native traditions were dynamic prior to the 15th century, they have been shaped by contact with non-Native religions and cultures since the first instances of European colonization. The historical conditions of European and Euro-American settler colonialism and encounter between Native and non-Native communities necessitate attention to issues such as Christian missionization and the ensuing Indigenous responses to Christianity, U.S. federal Indian policy, legal battles over Native American religious freedom and self-determination, and the place of Native religions in mainstream U.S. culture. While these themes and issues illuminate some shared features of Native American religions, the unique histories and characteristics of specific communities necessarily subvert efforts to articulate a simple, comprehensive definition of “Native American religion.” And, while knowledge of the past is essential for understanding Native American religions, a historical focus in itself is insufficient if it ignores the ongoing presence of Native American religious expression. Practitioners of Native American religions today emphasize religious continuity as well as creativity and change, blending long-standing historical traditions with more recently established religious innovations.


2015 ◽  
Vol 44 (3) ◽  
pp. 38-39
Author(s):  
Philip Tite

A short essay, in responding to an online roundtable (the Religious Studies Project), explores the role of progressive ideology in the academic study of religion, specifically with a focus on debates over Russell McCutcheon's distinction between scholars functioning as cultural critics or caretakers of religious traditions. This short piece is part of the "Editor's Corner" (an occasional section of the Bulletin where the editors offer provocative musings on theoretical challenges facing the discipline).


<i>Abstract</i>.—Contemporary definitions of aquatic resource stewardship are a specific expression of ethical themes that humankind has wrestled with for millennia. The foundations for a stewardship ethic can be secular or spiritual. Other chapter contributors discuss a range of the secular foundations (e.g., fishing, boating); we discuss the implications of stewardship ethics rooted in religious traditions. Some fisheries professionals recognize religious–cultural influences on aquatic stewardship, such as those seen in Native American or Asian immigrant communities. But fisheries professionals have commonly ignored mainline Judeo-Christian faith traditions as an ethical basis for aquatic stewardship behavior, despite the fact that those traditions inform ethical development for large numbers of people in North America and that denominations within those traditions have increasingly engaged in stewardship-based environmental education and advocacy. The proposition that religious values often form the basis for a stewardship ethic presents several challenges for fisheries professionals striving to foster stewardship behavior. However, a basic understanding of these religious foundations could contribute to an improved practice of stewardship education, through outreach to a new constituency—faith communities. To illustrate this point, we briefly summarize some of the sources for stewardship found in the biblical corpus. We offer three examples of how Christian stewardship principles are manifest in aquatic stewardship programs delivered by faith communities. Models of partnership between natural resource managers and local faith communities are emerging across North America. In revisiting the ethical bases of stewardship and identifying new opportunities for stewardship education partnerships, we hope to demonstrate one more means by which fisheries professionals can bridge from stewardship education in principle to an effective practice of stewardship education.


Author(s):  
Jonathan Benthall

This review of Mona Siddiqui’s Christians, Muslims, and Jesus (Yale University Press) was published in the Times Literary Supplement on 29 January 2014, under the heading “Abraham’s children”. As well as being a senior academic in religious studies, Siddiqui is well known to the British public as a frequent contributor to the “Thought for the Day” religious slot in the early morning “Today” programme broadcast by the BBC’s Radio Four. SIddiqui makes an important contribution to comparative theological debate by comparing and contrasting the roles of Jesus (Isa) and Mary (Maryam) in the New Testament and the Qur’an, and more broadly in the two religious traditions as they evolved. She also reflects on the specifically Christian semiotics of the Cross. The Chapter ventures some further reflections on how the two traditions may be compared along broader lines.


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