Management aspects of indigenous lands in environmental conservation

This study is intended to analyze the management aspects of indigenous lands in environmental conservation. This research applies qualitative grounded research methods from the sociology-anthropology-ecology—research shop in Riau Province. The results of the study found that many indigenous peoples had lost their indigenous lands and local wisdom. Therefore, to maintain the sustainability of indigenous land conservation, it is necessary to carry out eco-culture management by considering the following points: First, the right to self-determination regarding the cultural identity one has. The second is territorial rights and indigenous land. The third is collective human rights. Fourth is cultural rights. Fifth is the right to adhere to their own religious and moral belief system and values. Sixth is the right not to be discriminated. Seventh is the right to participate fully in the political process. Eighth is the right to obtain compensation for any activities that have a detrimental impact on the environment and social, cultural, spiritual and moral values. This eco-cultural management perspective needs to be implemented in the government’s socio-political policies, people’s economic policies and ecological sustainability policies.

An Occasionalist Response to Korman and Locke

Dan Korman and Dustin Locke argue that non-naturalists are rationally committed to withhold moral belief. A main principle in their argument, which they call EC*, can be read in either of two ways, which I call EC*-narrow and EC*-wide. I show that EC*-narrow is implausible. Then I show that, if Korman and Locke rely on EC*-wide to critique non-naturalism, then the critique fails. I explain how the availability of a view that I like to call moral occasionalism can be used to respond on the non-naturalist’s behalf to the EC*-wide version of the argument. I also show how moral occasionalism is more useful for this purpose than an alternative third-factor account, namely David Enoch’s pre-established harmony view.

Safety-Specific Passive-Avoidant Leadership and Safety Compliance among Chinese Steel Workers: The Moderating Role of Safety Moral Belief and Organizational Size

Despite the documented relationship between active-approaching leadership behaviors and workplace safety, few studies have addressed whether and when passive-avoidant leadership affects safety behavior. This study examined the relationship between two types of safety-specific passive-avoidant leadership, i.e., safety-specific leader reward omission (SLRO) and safety-specific leader punishment omission (SLPO), and safety compliance, as well as the moderating effects of an individual difference (safety moral belief) and an organizational difference (organizational size) in these relationships. These predictions were tested on a sample of 704 steel workers in China. The results showed that, although both SLRO and SLPO are negatively related to safety compliance, SLPO demonstrated a greater effect than SLRO. Moreover, we found that steel workers with high levels of safety moral belief were more resistant to the negative effects of SLRO and SLPO on safety compliance. Although steel workers in large enterprises were more resistant to the negative effects of SLPO than those in small enterprises, the SLRO-compliance relationship is not contingent upon organizational size. The current study enriched the safety leadership literature by demonstrating the detrimental and relative effects of two types of safety-specific passive-avoidant leadership on safety compliance and by identifying two boundary conditions that can buffer these relationships among steel workers.

Disruption of Moral Reasoning and Moral Judgment: Moral Injury and Healing Through Forgiveness

Although morality (systemic judgment of determining right or wrong), has been taught, researched and written about over the decades, society has been faced with the challenges of a questionable moral structure and a plethora of moral injuries. This paper reviews current literature and research about moral injury as well as the structure on which morality is founded. Current research shows that one of the consequences of an irreconcilable moral belief is moral injury or a soul injury, (coined by Dr. Marvin Westwood in a recent lecture at St. Thomas University), with symptoms that are similar to PTSD and other mental illnesses or disorders. By focusing on moral injury as a deep psychological and spiritual wound, forgiveness as a theological and spiritual approach, is the most effective framework to address the wound of moral injury.

Intimate Affairs

The chapter investigates processes that allowed Jewish merchants in the eighteenth-century Mediterranean area to sustain familial and commercial obligation over time and space. Primarily based on the correspondence of Tunis-based Joseph Franchetti to his sons and associates in Livorno and Smyrna, this investigation shows that the intersection of family and trade was both a constructed practice and a deeply held moral belief. Strategies employed to preserve a feeling of familial commitment and to educate younger relatives – such as the circulation of gifts, the emphatic identification of love with obligation, and the reliance on surrogate kin – are examined alongside parental fears regarding the risks that young merchants away from home could pose to a family’s reputation and credit.

Vision and Video. Marian Apparition, Spirituality and Popular Religion

The chapter demonstrates that spirituality and popular religiosity are built into the Marian apparitions, thus turning them into a contemporary ‘modern’ phenomenon. The study refers to a series of apparitions which happened during 1999 in Marpingen, a German village close to the Western border with France. This village was the setting for a series of Marian apparitions back in the 19th century. These earlier apparitions have recently been subjected to a very thorough study by British historian David Blackbourn (1993). Whereas Blackbourn based his analysis on written documents mostly stored in archives, the authors had not only access to written documents, newspapers and books, but also the exceptional chance to collect video-tape records from the event, and they could also rely on audio-taped statements by the seers. These data, supported by ethnographic field data, are subject to a fine-grained video-analysis provided in the chapter. In Marpingen, it was Marion who began to have visions on May 17 and 20 near the chapel (built by the above-mentioned association) where the earlier apparitions had happened. Thereafter, the three women together had various apparitions near the chapel, mostly in the company of an increasing number of pilgrims. The sixth apparitions on June 13, 1999, was already witnessed by about 4,000 visitors, and on the ninth day of the apparitions, on July 18, 12,000 visitors turned up. The final apparitions were said to be at- tended by 30,000. As a hundred years before, the incident not only attracted masses, there was also some turmoil accompanying the apparitions: television stations turned up and reported critical- ly on the event, the Church prohibited any proclamation by the seers, the seers were threatened and, finally, the village administration and the chapel association got into a conflict. The authors pointed out that when talking about the apparition, we must be aware of the fact that this notion refers not only to a subjective experience by the seers. In order to become an apparition, it needs to be communicated. The communication of the apparition does not only draw on the verbalisation by which the apparition is being reported, i.e. reconstructed. In addition, the apparition is also being performed by the body of the seers who form part of the setting which includes the visitors in relation to the seers and the spatial constellations of other objects. Thus, the authors interpret apparition as a communicative performance of religious action. However, the verbalisation of the cited vision is not, as in other cases, reconstructed after the vision. On the contrary, the seer (Marion) talks into a dictograph which is held by another visionary – Judith – while having the vision. In this way, the apparition is turned into a live report. It may be no accident that this kind of live report is not directly addressed to the live audience. Rather, it is recorded so to be accessible to a larger media audience via audio tapes, transcripts of the visions and a number of books based on these reports. According to Auslander (1999: 39ff.), it is the ‘techno- logical and aesthetic contamination of live performance’. The authors noted that the media are not only added to the event but are imparted in the event to such a degree that they transform it into something different. Thus, the use of the dictograph results in a format of the ‘live report’ on the inner visions. The microphone allows coordinating the actions of the seers with those of the crowd – a phenomenon that was virtually impossible at earlier apparitions. According to the authors, the Marian movement is not only a static remnant of earlier periods but also a form of modern expression against rationality and secularism. The Marian apparition in question, according to the authors, is an example for the modernity of this form of religion by exhibiting the essential features of popular religion. It is not that religion has changed its contents: it is still the realm of the transcendent as the subject matter of religion. However, this subject matter is not an element of cognitive or moral belief; it is something to be experienced subjectively, the reasserting subject being the major instance and locus of religiosity. This way, the analysis of Marian apparitions is a case for the thesis of the modernity of religion and a case that demonstrates what is modern about religion.

The importance of a positive moral culture within healthcare organizations

Organizations possess a moral agency that affects all aspects of the care they provide and reflects the perception of morality within the organization. In practice, the method in which moral agency is applied and maintained within an organization directly influences its moral culture. Organizations function through a series of systems that work dynamically to achieve success. In order to implement the systems effectively, all employees, at every level, are responsible for cooperating and working together to uphold the mission, vision, and values of an organization, thereby contributing to a positive moral culture. Considerations must be made at a high organizational level, as well as at each individual level within an institution. This ensures that at its core, a healthcare organization is considered ethical, and all staff, students, and volunteers within it are acting in accordance with the established moral belief system. By creating and maintaining a positive moral culture, everyone benefits: patients receive effective and compassionate care, employees experience a feeling of pride in their work, and the community being served develops a relationship of trust with their local healthcare institution.

Cosmopolitan Education in Agonistic Morality: Epistemological Restraint, Discourse Ethics, and Agonistic Pluralism

Cosmopolitan education has been much theorized, discussed, and proposed, but what, exactly, might it look like and what specific processes might it involve? Cosmopolitanism’s recognition of shared humanity and the subsequent entailment of democratic inclusion make explicit the moral and political nature of cosmopolitan education and philosophy. As an ethico-political process, existing political and ethical processes can be brought to bear on its educational manifestations. The political concepts of epistemological restraint, discourse ethics, and agonistic pluralism are offered as models for cosmopolitan education in agonistic morality: epistemological restraint is used to address the need for prioritization of moral inquiry over moral belief; discourse ethics addresses the necessity of inclusive and democratic dialogue; agonistic pluralism offsets the implications of the inevitability of pluralism in educational inquiry. All three combine to form a process of cosmopolitan education in agonistic morality.