Search Results (110)

This study aims to explore aspects of religion and spirituality within the Hungarian permaculture movement, demonstrating that while permaculture is first and foremost a rational and pragmatic practice grounded in ecological principles, its ethical and holistic approach remains open to various forms of spirituality. In the author’s view, religion and spirituality within the Hungarian community remain largely unseen at present: regarded as a private matter, the topic has not yet made its way into the movement’s dominant discourse. The author demonstrates how permaculture can be linked to Buddhist, Christian, esoteric, and natural spiritual (neo-pagan) worldviews through the medium of four practitioners following four different religious/spiritual traditions. The case studies illuminate how, for some, the practice of permaculture helps deepen spirituality, while for others, the pursuit remains limited to a more rational ecological framework. In general, however, the observation of nature and ‘co-operation with life’ inherent in the permaculture approach frequently result in a reinterpretation of the human–nature relationship. This study emphasises that there is no single permaculture spirituality, but rather a range of individual worldviews existing side by side. The movement’s strength lies in its diversity, openness, and tolerance for worldviews. Full article

Existential, spiritual, and religious themes often evoke strong emotions in therapy, yet little is known about how clients’ emotion regulation relates to these aspects. Spiritual psychotherapy for inpatient residential and intensive treatment (SPIRIT) integrates meaning in life within a cognitive-behavioral treatment (CBT) framework in acute and intensive mental health care and provides an appropriate context for examining this. This qualitative study explores: (1) clients’ beliefs about expressing, managing, or suppressing emotions related to meaning in life, spirituality, or religion (MSR); (2) how emotion regulation strategies (e.g., reappraisal, acceptance, and distress tolerance) are influenced by addressing MSR in therapy; and (3) whether engaging with MSR activates emotion regulation mechanisms for clients’ experienced distress. We analyzed 118 client evaluation forms and 19 semi-structured client interviews using a thematic approach informed by emotion regulation theory. SPIRIT-CBT made implicit beliefs about (MSR-related) emotion regulation explicit, and group interactions sometimes led to changes. Clients showed various regulation strategies, for example: MSR-based reappraisal, connectedness, reflection, and positive refocusing. However, emotional tension and suppression were also reported. Particularly from the interviews, it emerged that the therapy facilitated regulation mechanisms, including narrative processing, perspective shifting, sense-making, and social belonging. Focusing on MSR and existential themes addresses an important gap in mental health care and may contribute to supporting clients’ emotional recovery and overall well-being. Full article

Religiously diverse societies are often portrayed as marked by tensions between exclusive worldviews and aspirations toward inclusive and cohesive social relations. These tensions are particularly salient in religious contexts, where deeply held convictions about truth and moral order may coexist uneasily with ideals of tolerance and mutual recognition. A central question emerging from this dilemma is how religious worldviews shape evaluations of religious others in increasingly diverse societies. Using cross-sectional survey data among religious Christians and Muslims in the Netherlands, we analyse associations between religious exclusivism, religious and national belonging, bonding and bridging social capital, and outgroup attitudes, combining bivariate correlations, multivariate regression, and regression-based serial mediation analyses. Results show that religious exclusivism is a robust independent predictor of colder outgroup evaluations. In contrast, religious belonging and both bonding and bridging social capital are associated with warmer outgroup evaluations: bonding shows the stronger association. Mediation analyses indicate that religious exclusivism is indirectly associated with warmer outgroup evaluations through religious belonging, whereas bonding social capital does not mediate exclusivism in the direction of outgroup negativity. The findings challenge the view of bonding as primarily closing and suggest that supportive in-group embeddedness can coincide with more positive evaluations of religious others. Full article

Mohandas K. Gandhi (popularly known as Mahatma Gandhi) has primarily been recognized for his work in developing the theory and practice of nonviolence (ahimsa) for the purpose of building a culture of sustainable peace. Although Gandhi’s writings do not explicitly engage such categories as negative and positive peace, peace and international relations, or pacifism and nonviolence, scholars in peace studies have nonetheless assessed his contributions to the evolution of the field. This article advances the study of peace by emphasizing the dynamic nature of nonviolence (ahimsa), which is inextricably connected to Gandhi’s vision of sarvodaya (uplift of all). It further argues that his approach to peacebuilding, grounded in the upholding of pluralism across civic life, offers a conceptual framework for disrupting hegemonic monolithic systems. Gandhi lived in a time when the concept of pluralism had not gained currency; however, his vision, rooted in the values of diversity and tolerance, can appropriately be understood under the now widely accepted concept of pluralism. Gandhi thus uniquely connected nonviolence, peace, pluralism, and sarvodaya. For him, peaceful co-existence mandates attention to diversity—an approach that can enrich contemporary conversations in a divided political, social, and religious landscape. As a political leader and social reformer, he promoted indigenous languages, diverse village industries, local economies, and multi-faith religious education. In his later life, he also advocated for inter-caste and interreligious marriages in order to mitigate communal tensions. Such attention to diversity offers a promising path toward realizing the goal of sustainable peace and sarvodaya in a contemporary landscape increasingly prone to monolithic systems. Sarvodaya inherently requires a commitment to pluralistic, dialogical, dialectical, and nonviolent engagement in all spheres of life. By emphasizing shared humanity and committing to diversity, Gandhi offers a social philosophy of respect for all life as well as uplift of all trades, languages, and belief systems grounded in the vision of welfare of all. His practical methods of engaging diverse actors, along with his radical efforts to disrupt autocratic, authoritative, and centralized systems, affirm that the objectives of sarvodaya and sustainable peace can be realized only through a radical pluralism. Full article

Cow’s milk allergy (CMA) remains one of the most common food allergies in infancy, requiring the avoidance of cow’s milk and its derivatives. Breast milk is the best source of nutrition for infants. For those infants with CMA whose mothers are unable to breastfeed or choose not to, extensively hydrolysed formulas (eHFs) are widely recommended as first-line milk substitutes, whereas hydrolysed rice formulas (HRFs) are increasingly recognised as a viable alternative. This concept paper provides a healthcare professional (HCP) perspective on HRF, drawing on expert consensus from two meetings convened in 2025. Discussions noted the long history of safe and effective HRF use in Europe, its nutritional adequacy, and the evolving international guidelines supporting HRF as an alternative first-line option. A key meeting outcome was the development of a practical decision tree to help UK clinicians decide when HRF should be the preferred choice. Key considerations for its use in non-breastfed infants include the following: parental/caregiver stress related to persistent symptoms; ongoing symptoms despite multiple interventions; cultural and lifestyle choices; religious dietary requirements; and specialists’ recommendations. Secondary considerations highlighted by HCPs include the following: proven reactions whilst infants are breast-milk-fed together with parental request for formula; faltering growth; multiple symptoms; taste acceptance (older infants); and parental preference based on experience. The role of functional components, such as prebiotics and human milk oligosaccharides (HMOs), was noted in regard to the emerging evidence of benefits to the microbiome and immune development. The experts emphasised the importance of engaging HCPs across all levels of CMA care and addressing challenges in translating current guidance into treatment practice. It was concluded that, overall, HRF represents a nutritionally complete, plant-based alternative that has been shown to be well tolerated (taste, symptoms) in clinical studies. It can be used to broaden therapeutic options for infants with CMA in the UK who are not exclusively fed breast milk. Full article

This study examines the intellectual perspectives and thoughts related to education in Indonesia. The most influential Indonesian scholars who completed their higher education in Western and Middle Eastern institutions between 1980 and 2010, with a particular focus on their views regarding Islamic education, are investigated in a deeper perspective. The scholars selected for analysis consist of three graduates from Middle Eastern universities and three from Western universities, all of whom pursued religious or philosophical studies abroad. The findings indicate that the most decisive factor shaping their divergent perspectives is their overseas educational background, despite their shared foundational experience in pesantren (Islamic boarding schools). These differences are reflected in their public statements, published works, and online video content. At the same time, this study also revealed a set of shared values among the scholars, particularly concerning the core principles of Islamic education and their collective commitment to national unity, peace, mutual support, and tolerance. These commonalities emerge as a unifying thread amid their diverse viewpoints. As representatives of Middle Eastern scholars, these included Komaruddin Hidayat, Abdul Shomad, and Adi Hidayat, where the representative of Western scholars included Azyumardi Azra, Nadirsyah Hosen, and Ahmad Syafii Maarif. The analysis offered in this paper presents a constructive discourse, demonstrating that the differing perspectives of Indonesian scholars educated in the West and the Middle East can positively enrich national conversations. Further study about the perspective of scholars is important for building the character of young generations in Indonesia about how multicultural and different perspectives of thinking are free to discuss and write about in academic perspectives. Full article

The ability of religion to both unite and divide us is a central research topic across academic disciplines. There is important research on the conditions of religious pluralism and tolerance, violence and discrimination, yet disciplinary silos and disconnects between the academy and the public remain barriers to progress. To investigate these problems, we convened 56 scholars of religious pluralism and conflict from different national contexts over a two- year period and conducted focus groups around three broad questions: What are the key issues in defining religious pluralism and religious conflict? What are the most salient contexts in which to study religious pluralism and conflict, both geographically and institutionally? What tensions and opportunities are most important for advancing public scholarship on religious pluralism and conflict? We find that (1) religious pluralism is best conceptualized as an active interreligious engagement that honors differences, (2) achieving research clarity and focus requires specific interdisciplinary dialogue and tools, (3) identifying the conditions under which pluralism and conflict thrive demands diverse methods across sub-national, national, and global contexts, and (4) scholars must engage policymakers, religious leaders, and religious communities to advance religious pluralism. This study provides critical parameters for a future public facing research agenda. Full article

This study examines the dialectic between “navigating secularism” and “lived religion” in the context of modern Jewish Orthodoxy, focusing on the rulings of Rabbi Shlomo Zalman Auerbach (1910–1995) regarding secular Jews. The research relies on two analytical models: Ravitzky’s theological model, based on the Chazon Ish’s distinction between a “full wagon” and an “empty wagon”; and the phenomenological model of Zohar and Sagi, which examines the halakhic distinction between belonging to the religious collective versus the ethnic collective. Contrary to the consensus of 20th-century halakhic authorities, who applied the category of “captured child” (tinok shenishba) to modern secular Jews, Rabbi Auerbach rejects this categorical expansion and reinstates the traditional halakha: one who publicly desecrates the Sabbath has the status of a gentile in all matters. This normative decision yields far-reaching halakhic implications: prohibition of a secular person’s contact with wine, prohibition of inviting a secular person for festivals, and more. The study identifies an internal tension in Rabbi Auerbach’s rulings: theoretically, he considers whether it might be preferable to die than to live as a gentile, but practically, he permits saving secular Jews on the Sabbath based on extra-halakhic theological reasoning. This tension reflects a conflict between his loyalty to halakhic deontology and his humane character. The study classifies Rabbi Auerbach within the ahistorical approach, which views the halakhic conceptual system as an eternal entity. Nevertheless, the religious public perceives him as a lenient authority toward secular Jews. This gap is explained through Wolfgang Iser’s hermeneutics and the category of “textual indeterminacy”: readers interpret his words through the prism of an expectation for tolerance, based on their perception of his warm personality, thereby creating a subjective textual meaning. Full article

The memoirs of Baron Wenceslas Wratislaw are among the most significant Western sources portraying the Ottoman Empire in the late 16th century. Sent on a diplomatic mission and later taken captive, Wratislaw offers a dual image of the Empire: as a powerful, well-organised state and as a despotic regime evoking fear. His account reveals two contrasting perceptions of the Ottoman court and administration. While their rigid authoritarianism challenged Western admiration for Ottoman governance, it also reinforced existing notions of Oriental despotism. The shifting diplomatic conduct and hostile treatment of the Bohemian delegation further shaped the Ottomans as unreliable and deceptive in Western eyes. Culturally, Wratislaw presents the Ottomans as “the other civilization,” highlighting differences in religion, lifestyle, and social structure. Yet he also acknowledges their hospitality, generosity, and religious tolerance. This study examines how Wratislaw’s personal experiences reflect broader Western imaginations of the Ottoman world. It argues that cultural and diplomatic encounters shaped a complex and often ambivalent image, influenced by both structural dynamics and individual perspectives. Positioned at the intersection of historical sociology and imagology, the article contributes to the understanding of cross-cultural perception in early modern diplomacy. Full article

The Dar Rabbi Haim Pinto is a small place of Saint veneration located in the medina of Casablanca. It is situated near a recently renovated area known as the “Triangle of Tolerance”, which comprises a synagogue, a mosque, and a church. This portion of the Old City has been heavily patrimonialized in the last decade and now encloses two museums which host Jewish objects. The Dar Rabbi Haim Pinto, located in the same area, has not attracted institutional attention. It remains a shared space of veneration and preserves religious objects in a form of insider-led practice of conservation. This article interrogates the different trajectories of religious heritage in the medina of Casablanca, highlighting how State-led projects of patrimonialization have resulted in a form of secularization of Jewish heritage. The study of Dar Rabbi Haim Pinto illustrates how rituality and faith can constitute different forms of motivation for the preservation of Jewish heritage in Casablanca and foster community resilience and transmission. The contribution is based on ethnographic and museological fieldwork within the Dar Rabbi Haim Pinto and in the surrounding urban area, coupled with semi-structured interviews with the guardian of the Dar and other members of the Jewish community of Casablanca. Full article

Especially over the last two and a half decades, Indonesian society has witnessed a deepening Islamisation, the impact of which is being felt in domains such as politics, education, morality, and private life. Linked to this development, a rise in religious intolerance and extremism has been noted. This process is often attributed to influences from transnational movements such as the Muslim Brotherhood and Salafi-Wahhabism, which in turn is framed as an Arabisation of Islam and society in Indonesia. A pivotal reaction has been the launch and successful reinforcement of the concept of Islam Nusantara, a local Islam that is described as peaceful, moderate, and tolerant. Its unique Indonesian history, in which local culture and Islam have become intertwined, is said to have led to these characteristics. Despite its success, the concept has also met with scepticism. How valid is the binary Arabian Islam versus Islam Nusantara? Is it an authentic form of Islam? This article engages with these issues from a new angle by combining an assessment of Islam Nusantara’s claims to tolerance, its status as an authentic form of Islam, and how these issues relate to it being a local Islam. Full article

This study examines the determinants of tolerance among higher education students in Montenegro and their implications for educational and societal sustainability. Guided by the framework of Education for Sustainable Development (ESD), it investigates how socio-demographic factors, economic insecurity, political orientations, and digital media use shape attitudes toward ethnic, religious, and cultural diversity. Cross-sectional survey data were collected from 469 students in 2021 and analysed using binary logistic regression. Results show that education is the strongest predictor of tolerant attitudes (p < 0.01), highlighting the transformative role of higher education in fostering inclusive and sustainability-relevant competencies. Economic insecurity, particularly unemployment, was associated with more exclusionary views, linking social equity to sustainability outcomes. Gender (p < 0.001), age (p = 0.07), and engagement with human-rights content online (p < 0.01) also emerged as significant predictors. Religiosity showed a modest negative association with tolerance (p = 0.01). The final model explained 37% of the variance in tolerant attitudes (Nagelkerke R² = 0.37). Digital media played an ambivalent role: while it increased exposure to diverse perspectives, it also contributed to polarization, underscoring the need for critical digital literacy within ESD-aligned curricula. Overall, the findings demonstrate that inclusive education, digital competence, and participatory learning environments are central to building tolerant, cohesive, and sustainability-oriented societies. The study contributes to ESD scholarship by linking social inclusion, sustainability competencies, and the role of higher education in post-transition contexts. Full article

Recent global conflicts have amplified long-standing patterns of religion-related bias and discrimination in the U.S. The continuing war on Gaza has led to bias, hostility, and violence against both Muslims and Jews in the U.S. We present an overview of results from a new 1308-person national survey data collection gathered through NORC’s AmeriSpeak Panel with oversamples of Jews and Muslims. Our findings reveal important reversals, asymmetries, polarities, and solidarities in perceptions and experiences of bias among Jews and Muslims and experiences of and responses to the war among religious groups. Jews were the most likely group to report experiences of religious bias and hostility in the U.S. and the most likely to register fear about future bias, followed by Muslims, a reversal of patterns from earlier research. Jews were the most likely religious group to report experiencing an increase in religious bias or hostility after October 7, 2023. Americans reported warm feelings towards Jews, Muslims, Israelis, and Palestinians but cool feelings towards the Israeli government and Hamas, suggesting that across most religious groups, Americans demonstrate more sympathy towards religious identities when compared to national identities and political entities. Full article

This article examines the legal and practical dimensions of religious education (RE) in Austria with a particular focus on interreligious education as an emerging pedagogical and societal response to increasing religious and cultural diversity. It begins by situating the discussion within Austria’s historical and constitutional framework, in which RE is governed as a res mixta—a joint responsibility shared between the state and legally recognized churches and religious societies (CRSs). The analysis highlights how this model of power-sharing is enshrined in both constitutional and ordinary legislation, granting CRSs extensive autonomy in the organization, content, and supervision of denominational RE. Despite the absence of explicit legal provisions for interreligious education, the article demonstrates that interreligious teaching practices can be implemented through cooperative arrangements between CRSs, particularly when aligned with national educational goals and international commitments to tolerance, religious freedom, and other human rights. It further analyses curricular references to interreligiosity across various denominational RE programs and discusses the institutional potential for integrating interreligious competencies into teacher training and school practice. Drawing on the example of the project Integration through Interreligious Education at the University Graz, a cooperative initiative between the Catholic Church and the Islamic Religious Society in Austria (IGGÖ) from 2017 to 2023, the article outlines how interreligious education was legally contextualized and contractually formalized. The article concludes that interreligious education, though legally unregulated, is both feasible and desirable within Austria’s current legal and educational framework. It calls for greater normative clarity and policy support to ensure the sustainability and broader implementation of such models, which foster mutual understanding and peaceful coexistence in a pluralistic society. Full article

The four ethical boundaries established in the Declaration Toward a Global Ethic (1993)—“Do not kill,” “Do not steal,” “Do not lie,” and “Do not commit sexual immorality”—though recognized as cross-civilizational consensus, face practical challenges as external commandments. From a comparative theological perspective, Christianity’s “Moral Golden Rule” originates from the Ten Commandments, with Sabbath observance serving as sacred temporal space for moral practice. While this time-bound practice has physiological and psychological foundations and plays a vital role in shaping religious identity, contemporary conflicts and divisions within Christian civilization reveal its sacredness facing secularization crises. The Buddhist ethical framework of the Five Precepts and Ten Virtues, grounded in the principles of dependent origination, karma, and mind-consciousness, manifests enhanced flexibility in sacred temporality and tolerant practical applications when interpreted through the lens of emptiness as a temporal perspective. The Christian Zen movement creatively employs Buddhist meditation techniques as methodological instruments, providing an embodied practice pathway for civilizational dialogue and constructing future communities of shared ethical values. Full article