Search Results (89)

During the 1970s’ military dictatorships in Chile and Brazil, the Catholic Church took the position of moral opposition to the authoritarian regimes, while in Argentina, the Church sided with the dictatorship. In his pathbreaking book utilizing the religious economy model, Anthony Gill theorized that the Church in Chile adopted a critical stance against the regime due to competition from Protestant Churches. Subsequently, Gill’s specific arguments and the religious economy model in general have been widely applied but also critiqued by sociologists of religion. Through a deeper analysis of the three case studies of Argentina, Chile, and Brazil, we support and extend theoretical critiques of the religious economy model. We argue that that the religious economy model as applied by Gill is an insufficient predictor of church and state behavior because it lacks specificity on the amount of competition necessary to warrant taking progressive action, lacks specificity about the timing of Protestant competition, ignores the pre-existing position of the Catholic Church, treats the demand side of the religious market as inelastic, assumes the Catholic Church intentionally implemented progressive policies in response to competition, presumes the Church is a unitary actor, and disregards the impact of a perceived Marxist threat on both church and state actors. Our critique of the religious economy model points to refinements of the model and alternative approaches to understanding church and state behavior in Latin America and elsewhere. Full article

The study examined the relations and Granger causality among environmental pollution, air quality, life expectancy, religious tourism, petroleum consumption and economic growth in three countries, Italy, Saudi Arabia and Türkiye, three countries with a prominent role of religious tourism, given the high shares of religious tourism revenues in their economies and due to pilgrimage-type religious tourism activities in total tourism activities. The study employed a yearly sample of 1975–2019 and novel Fourier-augmented vector autoregressive and Fourier Granger causality tests, under the structural breaks in the data. The findings indicate negative effects on environmental pollution and air quality from tourism in addition to such effects on life expectancy in all countries analyzed, and in this relation, fossil fuel consumption in these nations and its acceleration with tourism play crucial roles. These effects are amplified by economic growth coupled with tourism revenues that go in hand with high fossil fuel consumption, which further worsen the impacts on the environment. In the causality testing stage, the results determined unidirectional causality from tourism, fossil fuel energy consumption, and economic growth to both carbon dioxide emissions and to particulate matter 2.5. These effects are also reinforced by feedback effects between air pollution and life expectancy, which enhance the effects on both environment and air quality. These findings are used to suggest important policy recommendations, among which, the reduction in high dependency on fossil fuel in the energy mix is most central. Equally, policies are suggested to encourage sustainable tourism to reverse the adverse effects on health, environmental degradation and worsened air quality in these nations. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

When it comes to the circular economy, studies devoted to religious built heritage focus mainly on the interest of the adaptive reuse of buildings, e.g., recycling a building for new contemporary uses. The present study proposes to go a step further by deploying, for the first time in the literature, a life-cycle assessment (LCA) to a monastery-type religious building located in the province of Quebec, Canada. To this end, this study takes into account the embodied and operational energy consumption and greenhouse gas (GHG) emissions of the building’s entire life cycle, from its construction, in 1907, to the rehabilitation scenario currently under analysis. It also compares this scenario to a new building to determine the best option from an environmental point of view. The article concludes with the importance of using LCA in the context of religious buildings. It also calls for qualitative factors to be taken into account, which could enhance the results of the LCA by better integrating the precepts of the circular economy, in particular the attitudes and coping strategies of occupants with regard to operational energy consumption. Full article

The big challenge regarding social violence is relationships and the quest for societies to live together. As a result, this has affected, in different ways, how various demographics are composed, economies are built and religions are practiced. This investigation weighs in on these matters to delineate the issues critically. It spotlights the thrust of the matter, which is based on trust and fairness. Adopting a categorical theological method, this article interrogates Johann Baptist Metz’s categories of memory, solidarity and narratives in reverse. It highlights relationships, narratives and community to dissect the issues of violence in Taraba State with the intention of restoring relationships. Conflicts result from a series of broken relationships, and they become ethnic and religious. In intentionally engaging these categories, the hope is that they serve as a formidable resource for interrogating these conflicts and providing a reset for healthy living. Full article

This study investigates how religious rhetoric and popular mobilisation contributed to the preservation and propagation of Daoist traditions at the mountain Maoshan 茅山 from late Qing to Republican China (1864–1937), focusing particularly on the corpus of religious texts related to Maoshan and its tutelary gods, the Three Mao Lords 三茅真君. Through a detailed analysis of primary sources, including editions of the Maoshan Gazetteer, liturgical manuals such as the scripture (jing 經), litany (chan 懺), and performative texts such as the precious scroll (baojuan 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (lingyan ji 靈驗記) and divine medicine (xianfang 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. Building upon J.L. Austin’s speech act theory, this study reconceptualizes these textual innovations as a form of “text acts”, arguing that Maoshan texts did not merely transmit religious doctrine but actively shaped pilgrimages and devotional practices through their illocutionary and perlocutionary force. Additionally, this study also highlights the crucial role of social networks, particularly the efforts of key individuals such as Zhang Hefeng 張鶴峰 (fl. 1860–1864), Long Zehou 龍澤厚 (1860–1945), Jiang Daomin 江導岷 (1867–1939), Wang Yiting 王一亭 (1867–1938) and Teng Ruizhi 滕瑞芝 (fl. 1920–1947) who facilitated the reconstruction, reprinting and dissemination of these texts. Furthermore, this study considers pilgrimages to Maoshan as a form of popular mobilisation and resistance to anti-clerical and anti-superstition campaigns, illustrating how, against all odds, Maoshan emerged as a site where religious devotion and economic activity coalesced to sustain the local communities. Ultimately, despite the challenges identified in applying speech act theory to textual practices, the findings conclude that the survival and revival of Daoist traditions at Maoshan was not only a result of textual retention and innovation but also a testament to how religious rhetoric, when coupled with strategic social engagement, can fuel popular mobilisation, reignite collective devotion, and reshape cultural landscapes in transformative ways. Full article

This article aims to answer the question of whether identity-based movements are free from tendencies in political economy. By analyzing the actions and orientations of the militant Islamic group from the New Order to the Reform era, we show that social movements based on cultural identities are far from representing the demands of groups of recognition. Rather, these movements are leveraged as political tools for the executive group in determining dominant issues among the public to increase voter preferences and bring economic benefits to militant Islamic groups. This is insisted upon through a shift in political trends from religious populism to authoritarian populism. We argue that a possible solution could be prioritizing democratic values that lead to performance and integrity, not sectoral interests that can create fragmentation in society. Full article

Based on long-term ethnographic research in Tanzania, this article contributes to existing scholarship on adaptations and modifications of the so-called gospel in African contexts. I show how the Prosperity Gospel has taken shape in an environment of intense religious/spiritual/medical competition and, not least, of widespread cultural concerns with the moral legitimacy of wealth generated through alliances with spiritual forces. However, I also argue that a deeper understanding of the ways in which the Prosperity Gospel has become contextualized can be reached by moving beyond a focus on cultural concerns with wealth and paying close attention to the exuberance of meanings attributed to money in its most concrete and tangible form, coins and banknotes, as well as to the religious/ritual practices involving money that such meanings inspire. I pursue my analysis by zooming in on two areas where cultural understandings of money as exceeding its materiality and its use value are prevalent: the use of powers of witchcraft to extract money from others and the practice of bride wealth. Whereas the first has to do with understandings of material money as imbued with spiritual powers, the second can be seen as an example of a gift economy, since money given by a groom to his parents-in-law by virtue of containing parts of his soul or his essence becomes the foundation of a relationship of mutual respect between them. In the last part of the article, I show how both understandings are entangled with Prosperity teachings and inform ritual practices involving material money. Full article

This article studies the recent evolution of five cases of small cities in the interior of Spain that several decades ago invested in culture as a strategy to maintain their populations and increase the quality of life of their inhabitants. These are case studies of differentiated characteristics in which the analysis of their evolution offers important keys for developing cultural policies in any small city in the world. The examples of Allariz, Almagro, Astorga, Puigcerdá and Trujillo allow for the corroboration of how betting on culture as a resilient and sustainable strategy generates positive results for their populations. Allariz, in the province of Ourense, is showing a cultural identity development that emerged as a movement to reject the pollution of the Arnoia River. In Almagro, in the La Mancha province of Ciudad Real, the recovery in 1955 of the only Corral de Comedias preserved since the 17th century allowed for the inauguration in 1979 of the first Almagro Classical Theatre Festival, and from then on, a whole series of restorations and new constructions related to theater and the performing arts, which turned a small town of less than 10,000 inhabitants into the national theater capital. Astorga is a small two-thousand-year-old city in the province of León, which is trying to recover as a living history museum to face the current reality of demographic and economic crises. Puigcerdá, in the province of Girona, the historic capital of Cerdanya, is another small town in which cultural management and production is much larger than it would be corresponding to its demographic size. Lastly, Trujillo, in the Extremadura province of Cáceres, a city of pre-Roman origin known in the 16th century as the birthplace of conquistadors in America such as Francisco Pizarro and Francisco de Orellana, is another small town of less than 10,000 inhabitants that is committed to creating and maintaining a rich cultural agenda with an important weight for the history and relationship between America and Spain and the recovery of the civil and religious heritage of this small monumental city. These are five enclaves, in summary, that have for years followed a clear strategy of betting on identity and culture to improve the well-being of their inhabitants and the local development of their economy, and which, as this research demonstrates, have made it possible to avoid the biggest problems of the impoverishment and abandonment of other nearby towns with similar characteristics. Full article

Water is used for various religious purposes, including ablution for billions of Muslims around the world. Water savings in ablution can make a positive contribution towards achieving the water-related sustainable development goals (SDGs). A survey-based study was conducted at St Mary’s Mosque in Sydney, Australia, to understand the water usage during ablution and how water can be saved by Muslims in mosques. It has been found that the participants of the survey use 4 to 8 L of water to perform one ablution. About 82% of the participants are careful about saving water in ablution. It has also been found that about 70% of the participants believe that wastage of water during ablution is ‘haram’ (unlawful). Some 95% of the participants believe that religious motivation can play a significant role in saving water during ablution, and Imams can make a notable positive difference by encouraging their followers to save water during ablution. It has also been found that 64% of the participants are willing to use harvested rainwater for ablution. The findings of this study will help Muslims in Australia and around the globe to save water and contribute to the circular economy, as saving potable water (by reducing water use during ablution and using harvested rainwater at the source of water collection) saves energy and encourages responsible consumption. Full article

This study delves into the profound impact and significance of religious culture on the urban spatial configuration and local cultural essence of Macau amidst contemporary societal transformations. Emphasis is placed on how religious sites undergo functional reshaping and role redefinition within the urban fabric, thereby influencing residents’ quality of life, cityscape, and cultural identity. Adopting a spatial anthropological lens, this research employs a multitude of methodologies including city walking, participatory observation, and historical analysis to investigate the spatial configurations and developmental trajectories of Macau’s diverse religious sites and their immediate environments. The aim is to unearth the historical drivers behind the formation and dissemination of religious culture in Macau and to elucidate its intricate interactions with urban space. The findings reveal that religious sites in Macau not only physically delineate unique urban spatial patterns but also serve as vital hubs for fostering local cultural cohesion and weaving social networks through routine religious practices, community engagements, and a plethora of festive and ritualistic events. The pervasive influence of these sites extends across multiple domains of society, culture, and economy, playing a pivotal role in maintaining regional stability and harmony, enriching cultural diversity, and propelling socioeconomic transformation. Full article

The paper explores the historical and philosophical roots of economic thought, drawing connections between the entrepreneurial mindset and the scholastic traditions that have shaped the conceptual landscape of free markets. Through a multidisciplinary approach, the paper examines how religious and scholastic influences have contributed to the development of economic ideas, providing a nuanced understanding of the ethical dimensions inherent in entrepreneurial endeavors. By unraveling the threads that connect entrepreneurship, prayer, and scholasticism, this paper also seeks to illuminate the symbiotic relationship between faith, intellectual heritage, and the principles that underpin free-market economies. Full article

The present study aims to demonstrate the significance of religious tourism and its impact on both the economy and socio-culture. Religious tourism provides a sacred and spiritual environment that has the potential to shape the motivational state of individuals searching for cultural and religious landmarks and destinations to support their spiritual well-being. Hence, it is imperative to maintain close relationships between religion, culture, and tourism as they play a crucial role in promoting spirituality and human development, particularly in the context of globalization and sustainable economic development. In the latter part of the paper, research was conducted to formulate strategies aimed at the development of religious tourism in the northeast region of Romania, which is an economically underprivileged area with significant untapped tourist potential. The findings suggest that via improvements in infrastructure, the creation of a favorable business environment, enhanced promotion, development of accommodation facilities, and improvement in services, the area can achieve a higher quality of life and sustainable development. Full article

The water supply system plays a major role in the community. The water source is carefully selected based on quality, quantity, and reliability. The quality of water at its sources is continuously deteriorating due to various anthropogenic activities and is a major concern to public health as well. The Kalu River is one of the major water resources in Sri Lanka that supplies potable water to the Kalutara district (a highly populated area) and Rathnapura district. But, there has been no significant research or investigation to examine anthropogenic activities in the river. Due to this, it is difficult to find any proper study related to the overall water quality in the Kalu River. Therefore, this study covers a crucial part related to the water quality of the Kalu River. The spatiotemporal variation of river water quality is highly important not only to processing any treatment activities but also to implementing policy decisions. In this context, water quality management is a global concern as countries strive to meet the United Nations Sustainable Development Goal 6, which aims to ensure the availability and sustainable management of water and sanitation for all. Poor water quality can have severe consequences on human health, ecosystems, and economies. Contaminated water sources pose risks of waterborne diseases, reduced agricultural productivity, and ecological imbalances. Hence, assessing and improving water quality is crucial for achieving sustainable development worldwide. Therefore, this paper presents a comprehensive analysis of spatiotemporal analysis of the water quality of the Kalu River using the water quality data of eight locations for 6 years from 2017 to 2023. Nine water quality parameters, including the pH, electrical conductivity, temperature, chemical oxygen demand, biological oxygen demand, total nitrate, total phosphate, total sulfate, total chlorine, and hardness, were used to develop a simple equation to investigate the water quality index (WQI) of the river. Higher WQI values were not recorded near the famous Kalutara Bridge throughout the years, even though the area is highly urbanized and toured due to religious importance. Overall, the water quality of the river can be considered acceptable based on the results of the WQI. The country lockdowns due to COVID-19 might have impacted the results in 2020; this can be clearly seen with the variation of the annual WQI average, as it clearly indicates decreased levels of the WQI in the years 2020 and 2021, and again, the rise of the WQI level in 2022, as this time period corresponds to the lockdown season and relaxation of the lockdown season in the country. Somehow, for most cases in the Kalu River, the WQI level is well below 25, which can be considered acceptable and suitable for human purposes. But, it may need some attention towards the areas to find possible reasons that are not in the range. Nevertheless, the results suggest the importance of continuous water quality monitoring in the Kalu River. Full article

It is not unusual for a place to wait for years before being inscribed on the World Heritage List, but Sarnath—the place where the Buddha delivered his first sermon—has been on UNESCO’s “tentative list” for close to 25 years. As a sacred place for Buddhist pilgrimages, Sarnath continues to attract thousands of visitors annually and yet, remains under-developed, unlike other pilgrim towns or religious tourism destinations. This paper examines the reasons for the stunted growth of Sarnath. The findings are based on fieldwork conducted in Sarnath in 2019. The analysis of stakeholder interviews suggests several reasons for Sarnath not being able to capitalize on its religious and cultural heritage for tourism-led development. It was found that the protection of the site as an archaeological park by the Archaeological Survey of India (ASI), which has been controlling development surrounding the park as well as prohibiting the performance of any rituals, have been the key endogenous factors that have contributed to the relative under-development of a Buddhist pilgrimage economy in the town. A handful of monasteries are where Buddhist followers stay and perform their pilgrimage rituals, rendering them as enclaves. Private-sector accommodation is also limited to around 15 hotels and guesthouses. Administratively, Sarnath does not have an independent governance structure. It is governed as just one ward (an electoral constituency) by the Municipal Corporation of Varanasi and is, thus, always under the shadow of Varanasi city. Varanasi is one of the most significant Hindu sacred cities and, hence, visitors stay there for much longer durations to soak in cultural offerings, including religious ceremonies around the Ganga River; a visit to Sarnath is secondary and often limited to a half-day tour. Moreover, the archaeological park at Sarnath serves a recreational purpose as a picnic site for domestic visitors. The exogenous factors mean that the interests of Sarnath (as a Buddhist site) are hardly acknowledged by the Hindu city of Varanasi. This paper argues that the multi-layered contestations that exist at the site level, the town–ward level, and between visitors and managers have further contributed to the poor state of heritage and tourism in Sarnath. Full article