How Might World Heritage Status Support the Protection of Sacred Natural Sites? An Analysis of Nomination Files, Management, and Governance Contexts

This study provides an overview of how sacred natural sites are given recognition within the World Heritage system. It offers an analysis of the extent to which sacred natural sites that are part of nine World Heritage sites are recognised in site nomination files, management plans, and governance of these sites. The World Heritage sites are located across all continents except for Antarctica. We analysed sites in Australia, Greece, Guatemala, India, Japan, Kenya, Malaysia, New Zealand and the Russian Federation. We found that the cultural and spiritual significance of sacred natural sites is under-recognised, especially in natural World Heritage sites. In addition, Indigenous and religious custodians are frequently excluded from site management and governance. We make four recommendations for improving the recognition of sacred natural sites and the involvement of their custodians in the World Heritage process and in site nomination, governance, and management: (1) identification and recognition of sacred natural sites including their associated cultural and spiritual values; (2) recognition of, and articulated roles for custodians of sacred natural sites in the governance and management of World Heritage sites; (3) increased uptake of religious groups and Indigenous Peoples’ conservation approaches to the joint management of World Heritage sites that contain sacred natural sites, and (4) prevention of exclusion of custodians and ecological migration by applying inclusive conservation practices through rights-based approaches.

The Art of Resistance in Islam

Based on first-hand ethnographic insights into Shi'i religious groups in the Middle East and Europe , this book examines women's resistance to state as well as communal and gender power structures. It offers a new transnational approach to understanding gender agency within contemporary Islamic movements expressed through language, ritual practices, dramatic performances , posters and banners. By looking at the aesthetic performance of the political on the female body through Shi'i ritual practices – an aspect that has previously been ignored in studies on women's acts of resistance -, Yafa Shanneik shows how women play a central role in redefining sectarian and gender power relations both in the Middle East and in the European diaspora.

A Shot of Faith—Analyzing Vaccine Hesitancy in Certain Religious Communities in the United States

Vaccine hesitancy in the United States continues to hamper ongoing coronavirus vaccination efforts. One set of populations with higher-than-average initial rates of vaccine hesitancy are certain religious groups, such as white evangelicals, African-American Protestants, and Hispanic Catholics. This article discusses the reasons underlying vaccine hesitancy in these populations, focusing on new trends in religious, political, and ideological beliefs that may influence vaccine acceptance. By using recent data and empirical case studies, this article describes how these trends could hinder the effectiveness of certain vaccine promotion strategies while also improving the potential efficacy of other forms of vaccine promotion, such as faith-based outreach. (100)

Sustainable Development and Religion. A European Perspective

Religion is an important factor associated with sustainable development. Based on the data from the International Social Survey Programme (ISSP) – Religion IV, we analysed religiosity in 20 European countries, taking into account declarations of religiosity, frequency of religious practices, religious beliefs, and attitudes towards members of other religious groups and non-believers. We have also examined how declarations of religiosity have changed since 1991 and compared the results with the ones from the European Social Survey.

Conclusion

This chapter summarizes the role of the U.S. Supreme Court as a national policy-making institution. As the final arbiter of law in the United States, the nine unelected justices of the Supreme Court contend their attitudes and decisions are tied to the political selection of justices. Extending the right to marry to same-sex couples through judicial means ignited a backlash in which religious groups and individuals turned to legislative solutions to contest the court's decision and its obligation to recognize marriage equality. Today, the same types of claims that once justified anti-LGBTQ laws are being used to advocate for religious and moral exemptions from laws designed to protect the dignity of LGBTQ people. With this turn back to religion, the cycle of subordination has come full circle. Future decision making from the court to extend the rights of LGBTQ citizens is directly tied to the changing composition of its members.

Confucian Identification, Ancestral Beliefs, and Ancestral Rituals in Korea

Since Koreans do not consider Confucianism to be part of religion, conventional religious identification questions cannot accurately capture the number of Confucians in Korea. Using the Korean General Social Survey and other data sources, we aim to describe the identification, beliefs, and practices related to Confucianism, especially ancestral rituals, and to examine whether these beliefs and practices differ across religious groups. Contrasted with 0.2% of the adult population identifying their religion as Confucianism in the 2015 Korean Census, 51% considered themselves as Confucians when asked, “(Regardless of your religious affiliation) do you consider yourself a Confucian?” If we consider those who think that rites for deceased family members are Confucian, the proportion was 44%. Considering those who conduct ancestral rites at a gravesite as Confucians, the proportion was 86%, but was only 70% when we count those who perform ancestral rites at home as Confucians. We also found substantial differences among religious groups. In general, Buddhists were most likely and Protestants were least likely to identify with Confucianism, believe in the power of ancestors, and perform ancestral rites. Perhaps most telling is the result of religious none falling in the middle between Buddhists and Protestants in terms of identification, beliefs, and rituals of Confucianism. The differences of religious groups appear to reflect religious syncretism and the exclusivity of religion. It is overstating to declare a revival of Confucianism, but it is reasonable to say that Confucianism is not a dying tradition in Korean society.

Resistance of Hindu Traditionalist Against Sampradaya Hare Krishna Bali

This research was conducted to understand the tension between two internal Hindu religious groups in Bali since 1984. The tension shows resistance of Balinese traditional Hindus to the Sampradaya or the spiritualist group of the Hare Krishna consciousness movement. The feud started from a hate speech on social media from both sides that leads to physical persecution. The research was conducted using a case study method, with interviews and observations at the scene and religious practices. This study found out that the conflict was rooted in different religious understandings between the Hare Krishna Gaudy Vaisnava theology and Balinese Hindu Traditional, as well as differences in acceptance of Balinese religious traditions. The contestation of the two parties escalated the feud on social media, then heated up to the closing of Hare Krishna's religious activities. The accumulation of tension was also triggered by religious activities and the appearance of Hare Krishna followers was considered to be in contrast to the Balinese traditional community, and the rite system was considered not to reflect Balinese customs. The research concludes that the institutional interaction between the two parties is deadlocked, although so far there is still a safety valve, namely Nyama Baraya, but the potential for conflict still arises. Similarity of ethnic background; dialogue intentions do not find common ground, the reintegration process is threatened with failure. A solution through dialogue is still the best step compared to resolving power or law enforcement, therefore efforts to bring the two parties together in dialogue must continue.

Invisible Traces of Islam in the Urban Space of Rustavi: Interpreting the Religious Diversity in Post-Soviet Georgia

The article discusses the revelation of the religiosity of the Azerbaijani community in the postSocialist city of Rustavi and their visibility in the urban space. The subject of research is how their religiosity is expressed in the city space. The article pinpoints the attempt by the Muslim community to build a mosque in the city. This unsuccessful try is forgotten by both members of the community- the Azerbaijani and the Christian population. Everyone has forgotten about it, and the topic has become a subject of taboo. In the article, the search for the invisible traces of Islam in the urban space of the city can be linked to two pasts of the city; one is the experience of the Soviet multi-ethnicity and the more distant, historical past of the city interpreted by the Communists. It is also influenced by the peculiarities of the region, the ethno-confessional composition, and the state's attempt to control religious groups and their activities, which has a corresponding impact on the self-perception and self-representation of the Azerbaijani community in the city. Findings presenting in the article based on the ethnographical research done in Rustavi 2019-2020.

Which Vaccine? The Cost of Religious Freedom in Vaccination Policy

We discuss whether and under what conditions people should be allowed to choose which COVID-19 vaccine to receive on the basis of personal ethical views. The problem arises primarily with regard to some religious groups’ concerns about the connection between certain COVID-19 vaccines and abortion. Vaccines currently approved in Western countries make use of foetal cell lines obtained from aborted foetuses either at the testing stage (Pfizer/BioNTech and Moderna vaccines) or at the development stage (Oxford/AstraZeneca vaccine). The Catholic Church’s position is that, if there are alternatives, Catholic people have a moral obligation to request the vaccine whose link with abortion is more remote, which at present means that they should refuse the Oxford/AstraZeneca vaccine. We argue that any consideration regarding free choice of the vaccine should apply to religious and non-religious claims alike, in order to avoid religion-based discrimination. However, we also argue that, in a context of limited availability, considering the significant differences in costs and effectiveness profile of the vaccines available, people should only be allowed to choose the preferred vaccine if: 1) this does not risk compromising vaccination strategies; and 2) they internalize any additional cost that their choice might entail. The State should only subsidize the vaccine that is more cost-effective for any demographic group from the point of view of public health strategies.

Transgenerational Transmission of Trauma across Three Generations of Alevi Kurds

Background: Thus far, most researchers on genocide and transgenerational transmissions have focused on the National Socialist Holocaust as the most abhorrent example of this severe human rights violation. Few data have been published on other ethnic or religious groups affected by genocidal actions in this context. Methodology: Using a mixed-method approach integrating qualitative interviews with standardized instruments (SCID and PDS), this study examines how individual and collective trauma have been handed down across three generations in an Alevi Kurd community whose members (have) suffered genocidal perpetrations over a longer time period (a “genocidal environment”). Qualitative, open-ended interviews with members of three generations answering questions yielded information on (a) how their lives are shaped by the genocidal experiences from the previous generation and related victim experiences, (b) how the genocidal events were communicated in family narratives, and (c) coping strategies used. The first generation is the generation which directly suffered the genocidal actions. The second generation consists of children of those parents who survived the genocidal actions. Together with their family (children, partner, relatives), this generation suffered forced displacement. Members of the third generation were born in the diaspora where they also grew up. Results: Participants reported traumatic memories, presented in examples in this publication. The most severe traumatic memories included the Dersim massacre in 1937–1938 in Turkey, with 70,000–80,000 victims killed, and the enforced resettlement in western Turkey. A content analysis revealed that the transgenerational transmission of trauma continued across three generations. SCID and PDS data indicated high rates of distress in all generations. Conclusions: Genocidal environments such as that of the Kurdish Alevis lead to transgenerational transmission mediated by complex factors.