Eco-religious Studies

In a previous article we proposed that spiritual traditions and practices emerged to counterbalance humans inherent “dualism”, or perceived separation from the world around us, by cultivating experiences of “subject-object nonduality” more commonly referred to as “unification with the divine” or “enlightenment”. This implies that religions (social and political institutions ostensibly based in spiritual practices) similarly aim towards overcoming the separation of self and other. However, many religions include dualistic elements. In particular, many religions incorporate “ethical dualism” in which certain individuals and groups are seen as essentially “good” or “bad”, a feature not seen in nondual traditions. Here, we explore this seeming paradox, highlighting an intriguing correspondence between the degree to which religions include dualistic or nondualistic elements and, respectively, the prevalence of conflict or cooperation as the organizing principle in their associated social context. We find major “dualistic” religions to be generally traceable to pastoral societies largely organized around intergroup conflict, whereas major “nondual religions” are generally traceable to societies in which large-scale cooperation and rule-based behavior was necessary for collective survival. Finally, we apply this pattern to the modern world, speculating that large-scale cooperation and rule-based behavior in modern society may be currently encouraging the renewal of nondual practices in modern social and political institutions that is indicated by the growing popularity of “spiritual but not religious” groups, and that this renewal of nondual practices may in turn set the frame for and reinforce behavior that will be necessary to address the historic challenges of our day like climate change and democratic backsliding.

This paper explores the nature and impact of local and global environmental injustice in Africa. It shows that some people have been and still become toxic victims, carrying the brunt of inequitable environmental costs because of the transfer of risks and environmental hazards to some African countries through the export of toxic waste and hazardous industries. This paper suggests that besides local and national efforts global governance should be in place to address the current global environmental injustice. Distributive, participatory, and recognition justice along with measures that promote human capabilities is required to promote ecological democracy in the world.This paper examines the nature and impact of loeal and global environmental injustice in Africa. My aim, then, is not to offer an examination of environmental injustice in Africa in its entirety; rather, I offer a series of critical reflections on some of its most significant aspects. In doing so, I highlight how environmental injustice has undermined the struggle of the African people to protect their environment. Although the cases examined are largely from Ethiopia, most of the issues are relevant for other regions of Africa. The first part focuses on the nature of environmental justice. Part two looks into environmental injustice in Africa. Part three briefly examines environmental justice movements in Africa. The last part offers concluding remarks.1. What is Environmental Justice?Environmental justice movement began in the late 1970s and early 1980s in the United States. In particular, environmental justice has attracted the attention of civil right activists, community-based activists and public agencies in the 1980s. It is a contested term and has been defined in various ways. Some writers argue that poor people and people of color have been affected by a disproportionate burden with exposure to environmental hazards. They thus stress that race plays a crucial role in identifying the location of hazardous waste facilities. For instance, although there were many precursors to the environmental justice movement, the protest of a rural and mostly African American community against the proposed landfill for disposing of polychlorinated biphenyls (PCBs) in Warren County, North Carolina, incited a study by U.S. General Accounting Office (1983) that found that three out of the four off-site commercial landfills were located in predominantly African-American communities, while African Americans constituted only about one-fifth of the total population of the southeastern United States. Likewise, in 1987, the United Church of Christ (UCC) Commission for Racial Justice found out that African-American neighborhoods were the victims of37.6 % ofUS landfills. On the other hand, Robert D. Bullard (1990) links environmental quality with issues of social justice. He examines disparities in environmental hazards that adversely affect African- American communities in the southern United States.Another important development in the environmental justice movement's history is the 1991 First National People of Color Environmental Leadership Summit. This meeting outlined the agenda of the environmental justice movement, and identified the struggle against toxics, issues of public health, worker safety, land use, transportation, housing, resource allocation, and community empowerment as the major concerns of the environmental justice movement (Alston 1992, cited in Bullard 2005, 20).James Sterba also addresses the issues of environmental justice. For him the first principle is a Principle of Procedural Justice: [e]veryone, especially minorities, should participate in the selection of environmental policies that affect them (1998, 142). But this principle should be supplemented by principles governing the weight to be given to minorities' votes to be complete. Sterba also emphasises the need for sharing environmental risks to health and well-being either proportionately to the pollution and contamination one produces, or preferably in proportion to the amount of resources one consumes (1998, 143). …

The Heat is On: Imperative for Midwifery Engagement in Climate Change.

To the Editor: The structural racism uncovered by the COVID-19 pandemic is not new. But one thing is for certain: the climate crisis will continue to exacerbate these unconscionable inequities, falling heavily on the shoulders of Black, Indigenous, and People of Color (BIPOC) populations. As medical education institutions strive to address these issues, the intersection of climate change and environmental racism cannot be overlooked. Health professionals should be encouraging more action on climate change. Although 67% of Americans trust health professionals for information and guidance on climate change, only 19% of Americans have heard about this issue from their physicians. 1 Since climate change is discussed in less than 15% of medical schools worldwide, current and future physicians may be unaware of the health consequences. 2 As founding leaders of Medical Students for a Sustainable Future (MS4SF), an international coalition of over 400 medical students dedicated to catalyzing action on climate issues, 3 we see that medical students are demanding change. An important aspect of MS4SF’s work centers around educating medical students about the intersection of climate change and health and preparing them to care for patients in the context of our changing environment. Medical student participants in MS4SF recognize that BIPOC and low-income communities have historically lived near landfills and industrialized centers, contributing to higher rates of cancer, cardio-pulmonary diseases, and adverse birth defects. 4 They experience 38% higher levels of outdoor air pollution when compared with the White population. 5 Yet, racial and climate health injustices are not discussed in medical education. The MS4SF Curricula Guide offers best practices to incorporate these teachings into the medical school curriculum. MS4SF also supports the work of the Planetary Health Report Card, which offers a standardized rubric to assess where there are opportunities for improvement in these areas. Outside of curriculum reform, medical student participants engage in work across advocacy, research, climate-smart health care, plant-based health, ocean-health, partnerships, and communications. The students center justice in their innovations and projects and encourage medical colleges to do the same. Without preparation through undergraduate and graduate medical education, we cannot serve as effective climate justice messengers. Ignoring the health implications of environmental racism and climate change not only hurts our BIPOC patients but also our health systems and communities. Our training should alert us to the warning signs of these crises. Our rapid response is long overdue. Acknowledgments: The authors would like to thank the many leaders working to address environmental justice who have inspired this piece.

Detecting vulnerability of humid tropical forests to multiple stressors

Book Review| August 01 2021 Review: Theosophy across Boundaries: Transcultural and Interdisciplinary Perspectives on a Modern Esoteric Movement, edited by Hans Martin Krämer and Julian Strube Theosophy across Boundaries: Transcultural and Interdisciplinary Perspectives on a Modern Esoteric Movement. Edited by Hans Martin Krämer and Julian Strube. SUNY Press, 2020. xi + 471 pages. $95.00 cloth; $34.95 paper; ebook available. Phillip Charles Lucas Phillip Charles Lucas Stetson University Search for other works by this author on: This Site PubMed Google Scholar Nova Religio (2021) 25 (1): 129–131. https://doi.org/10.1525/nr.2021.25.1.129 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Phillip Charles Lucas; Review: Theosophy across Boundaries: Transcultural and Interdisciplinary Perspectives on a Modern Esoteric Movement, edited by Hans Martin Krämer and Julian Strube. Nova Religio 1 August 2021; 25 (1): 129–131. doi: https://doi.org/10.1525/nr.2021.25.1.129 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter All ContentNova Religio Search The history of Theosophy reveals a current of esoteric thought and organization that continually transgressed geographical and religious boundaries in the late nineteenth and twentieth centuries. Theosophy also contravened analytical categories such as religion, science, politics, and the arts. This edited volume in SUNY Press's Western Esoteric Traditions series uncovers local histories throughout East Asia, Southeast Asia, South Asia, and Europe in which these breaches occurred. At the same time, it demonstrates the surprisingly widespread influence the Theosophical movement had across significant dimensions of human culture during the period of its greatest popularity (1875–1935). Editors Julian Strube and Hans Martin Krämer argue that the Theosophical Society has been largely overlooked by global historians as a key agent in historical debates about categories such as religion and science and East and West, as well as in studies of colonialism and transnational flows of knowledge. The activities of the Theosophists and their... You do not currently have access to this content.

Despite growing public awareness, action to mitigate and adapt to climate impacts remains urgent. Environmental hazards and climate change effects are disproportionately placed on marginalized communities, exacerbating existing inequalities and creating a triple threat for those facing environmental pollution, social vulnerability, and limited adaptive capacity. Using the regulatory scope framework, construal level theory, and data from the United States Centers for Disease Control and Prevention’s Environmental Justice Index and American National Election Survey, we examine how living in areas with high environmental burden and social vulnerability influences beliefs about climate change and support for greenhouse gas regulation. This research uses quantifiable measures of environmental injustice at the census tract level and self-reported survey responses about climate attitudes through a robust and representative sample of over 7,000 US residents. Our findings indicate Democrats are less supportive of climate policies when they face environmental injustices. Republicans' views on climate change remain unchanged based on their social and environmental vulnerability. These results highlight the complexities of environmental and social factors in shaping climate perceptions and underscore the need for multifaceted, place-based, and bipartisan policy approaches to comprehensively address climate and environmental justice.

It is now commonly understood that much of the worldwide burden of environmental ill health falls disproportionately on poorer peoples [1,2]. There is also substantial evidence that much environmental damage internationally is the result of the actions of richer nations or richer groups within nations—with impacts on poorer nations and poorer groups within nations [1,3,4]. It is becoming clear also that poorer peoples internationally experience multiple environmental harms, and that these may have a cumulative effect. The world is becoming more urbanized, and cities are becoming the locus for many of the local issues of environmental damage and environmental harm [4,5]. But cities are also responsible for substantial international environmental damage: for example, it is increasingly evident that cities are one of the main generators of climate change, and that the actions of people in cities in the rich world are deeply linked to the well-being of the overall ecosystem and of people worldwide. Environmental justice is a concept that links the environmental health science documenting these harms, to debates around rights, justice and equity. It fundamentally deals with the distribution of environmental goods and harms—and looks at who bears those harms and who is responsible for creating those harms, in both a practical sense but also in terms of policy decisions. It is a radical environmental health movement that has evolved from civil society groups, angered at what they perceive as the `unjust' distribution of environmental resources for health and, conversely the `unjust' distribution of environmental harms. The movement now includes a collaboration of non-governmental organizations with environmental scientists, public health professionals, and lawyers, all working on the issue of the distributions of environmental harms and the rights of everyone to a healthy environment.This special issue is both timely and important. Environmental justice is moving conceptually and empirically. It started in the US as a movement of local civil society groups against local environmental injustice and distribution of environmental harms [6]. It is becoming a movement that encompasses international environmental injustices and issues of access to environmental goods—and it discusses environmental justice issues both across countries and also across generations. One such definition was pulled together by academics and NGOs in the UK in 2001:‘that everyone should have the right and be able to live in a healthy environment, with access to enough environmental resources for a healthy life’‘that responsibilities are on this current generation to ensure a healthy environment exists for future generations, and on countries, organisations and individuals in this generation to ensure that development does not create environmental problems or distribute environmental resources in ways which damage other peoples health’ [7].This kind of broad definition of environmental justice has been gaining currency internationally, and language around justice is moving into many topic areas of environmental science—shifting discourse on ‘climate change’ to ‘climate justice’, ‘water pollution’ to ‘rights to clean water’, ‘air pollution’ to ‘rights to healthy air’.Policy is changing too. In Europe the public is gaining more access to information on environmental harms through policy mechanisms such as the Aarhus Convention [8,9] and internationally, civil society groups are becoming aware that there are mechanisms to support them if they challenge environmental pollution. As the public becomes more aware of the issues of environmental justice, and as policy shifts in this direction, environmental scientists have a challenge. We have some of the methodology necessary to measure the distribution of environmental harms and environmental responsibilities. But we also need to develop new methods to deal with the new challenges: for example, how do we measure when an issue of water contamination becomes an issue of environmental injustice? How do we measure the impacts of environmental harm today on future generations? How do we measure the distribution of multiple or cumulative impacts on poorer groups? How do we quantify the responsibility of richer citizens in the world for the environmental harms distributed unequally to the poorer citizens?The papers in this focus issue do not answer all these questions, but we hope that this theme will recur in Environmental Research Letters and that more environmental scientists will begin to frame their analyses around the critical issues of distributions of environmental harms and benefits.

This book explores the interface of bodies and religion by investigating the impacts human-induced global warming will have on the embodied and performed practices of religion in ecologies of place. By utilizing analytical insights from religion and nature theory, posthumanism, queer ecologies, ecological animisms, indigenous knowledges, material feminisms, and performance studies the book advocates for a need to update how religious studies theorizes bodies and religion. It does so by in the first half of the book advocating for religious studies as a field, and the academy as a whole, to take the ongoing and deleterious future impacts of climate change seriously--to re-member that those laboring as scholars in religious studies, and the communities they study, have always been bodies in material bio-ecological places--and to let this inform the questions religious studies scholars ask. The book argues that this will lead to very different forms of engaged, liberatory scholarship that demands a different type of scholarship and public advocacy for resilience in the face of climate change. The second half of the book offers case study examples of how scholars may better engage religious bodies within petrocultures, while attending to new, emerging materialist posthuman assemblages of religious bodies. This book will be of interest to those in religious studies, the environmental humanities, and those working at the interface of the body and the natural world.

Climate change poses profound and multifaceted threats to global health, with women disproportionately affected due to intersecting social, economic, and environmental vulnerabilities. This editorial synthesizes current evidence on the relationship between climate change and women’s health, emphasizing the critical lens of environmental racism and its exacerbation of health disparities. Women in marginalized communities often face heightened exposure to climate-related hazards such as extreme heat, air pollution, and water scarcity, compounded by systemic inequities that limit access to health care and resources. The focus of this article is to highlight how climate change and environmental racism interact to impact women’s health and the need for gender-just health policy. Thus, the article examines the direct and indirect impacts of climate change on women’s physical and mental health, including increased risks of reproductive health issues, malnutrition, and psychological stress. This editorial highlights the crucial role of policy and advocacy in addressing these challenges, advocating for gender-responsive climate policies that incorporate health equity and social justice. Finally, it offers actionable recommendations for policymakers, healthcare providers, and advocates to mitigate health risks and promote sustainable, inclusive solutions. This article echoes the importance of inclusive policymaking, the enhancement of healthcare infrastructure, and targeted investments in education and capacity building that address the specific needs of women. By centering women’s experiences and leadership in climate action, this editorial contributes to a more equitable and effective response to the intertwined crises of climate change and public health.

Rising temperatures are affecting organisms in all of Earth's biomes, but the complexity of ecological responses to climate change has hampered the development of a conceptually unified treatment of them. In a remarkably comprehensive synthesis, this book presents past, ongoing, and future ecological responses to climate change in the context of two simplifying hypotheses, facilitation and interference, arguing that biotic interactions may be the primary driver of ecological responses to climate change across all levels of biological organization. The author's synthesis and analyses of ecological consequences of climate change extend from the Late Pleistocene to the present, and through the next century of projected warming. The book's investigation is grounded in classic themes of enduring interest in ecology, but developed around novel conceptual and mathematical models of observed and predicted dynamics. Using stability theory as a recurring theme, the book argues that the magnitude of climatic variability may be just as important as the magnitude and direction of change in determining whether populations, communities, and species persist. It urges a more refined consideration of species interactions, emphasizing important distinctions between lateral and vertical interactions and their disparate roles in shaping responses of populations, communities, and ecosystems to climate change.

Bu çalışmanın amacı öğrencilerin manevi sağlık ve hayata yönelimi belirlemeye yönelik geçerli ve güvenilir bir ölçme aracı ortaya koymaktır. Bu amaçla Fisher’ın (2010) geliştirdiği Spiritual Health and Life-Orientation Measure (SHALOM) envanteri Türkçe’ye uyarlanmıştır. Uyarlama çalışması Ankara ve Muş illerinde öğrenim gören üç çalışma grubu kapsamındaki 1591 lise öğrencisi üzerinde yürütülmüştür. Özgün formu dört boyut ve yirmi maddeden oluşan ve dili İngilizce olan envanter, Türkçeye çevrilmiş ve örneklem verileri üzerinde faktör analizleri ve geçerlik ile güvenirlik çalışması uygulanmıştır. Çalışma sonucunda Türkçeye uyarlanan envanter, özgün formu ile benzerlik gösteren dört boyuttan (kişisel, toplumsal, çevresel ve aşkın) oluşmaktadır. Ayrıca envanter boyutlarının iç tutarlık katsayılarının özgün envanter ile mükemmel uyumda olduğu ve ölçeğin amacına hizmet ettiği anlaşılmıştır. Bu sonuçlar dikkate alındığında, öğrencilerinin ruh sağlığı ve hayata yönelimlerinin ölçülmesinde Türkçeye uyarlanan Manevi Sağlık ve Hayata Yönelim Envanterinin, psikoloji, eğitim bilimleri ve sosyal bilimlerin farklı disiplinlerinde kullanılabileceği anlaşılmaktadır. Özet: Toplumsal alanın önemli bir dinamiği ve taşıyıcısı olan din kavramı, 18. Yüzyılın ikinci yarısından itibaren ikili bir ayrıma gitmiş; din kavramı içerisinden, maneviyat kavramı rafine edilmeye başlanmıştır. Din ve maneviyat kavramlarını tanımlamak çok zordur; din, ideoloji ve inanç kurallarına odaklanırken; maneviyat, din ötesine uzanan bireysel deneyim ve karşılıklı ilişkileri merkeze almaktadır. Bu nedenle, farklı maneviyat ve din tanımları farklı bakış açılarından yapılmış ve bu çerçevede geliştirilen ölçeklerle maneviyatı ölçmek amaçlanmıştır. Bununla birlikte, farklı maneviyat ölçekleri ile yapılan çalışmalardan elde edilen sonuçlar birbirinden önemli ölçüde farklı olmuştur; bu ise maneviyatın kullanılan ölçeğe bağlı olarak tanımlandığı ve kavramsallaştırıldığı anlamına gelir. Maneviyat üzerine yapılan erken dönem çalışmalarda çoğunlukla din, sağlık, psikoloji ve çalışma hayatı üzerine odaklanmaktadır. Bu çalışmalarda, maneviyat kavramı tanımlandıktan sonra; kavramın sağlık, din, psikoloji ve iş hayatı ile ilişkisi veya insan hayatı için gerekliliği tartışılmaktadır. Batı'da, 1950'lere kadar, din ve maneviyat kavramları birbirleri ile ilişkili biçimde kullanılmıştır. Ancak bugün bu iki kavram neredeyse tamamen birbirinden ayrılmıştır. Literatürde, maneviyatı ölçmek için çok sayıda envanter geliştirme çalışması bulunmaktadır. Envanterin farklı kavramsal temellere dayanarak çalışması gerçeği, ruh sağlığı ve yaşam yönelimi hakkında genel, anlamlı ve tutarlı bir sonuç çıkarmayı zorlaştırır. Ayrıca, maneviyat ölçümlerinin yabancı bir kültürün dinini ve değerlerini yansıttığı gerçeğinden hareketle kapsamlı veya evrensel ölçüm söz konusu olamaz. Bu noktada, Fisher, maneviyatı ölçmek amacıyla geliştirilen ölçme araçlarını "din ile maneviyatı karıştırdıkları", "değerler dünyasına bağlı olmak", "kültürel farklılıkları hesaba katmamak", "ve sadece mistik / manevi tecrübe " noktasında eleştirir. Sonuç olarak, Batı'nın kavramsal yapısında geliştirilen hiçbir ölçümün kültürel esnekliği hesaba katmadığı ve manevi değerlerini evrensel ya da yaygın olarak kabul etmediği söylenebilir.Bu çalışma ile Türk kültürüne adapte edilmesi planlanan, Fisher tarafından geliştirilen SHALOM envanteri, kişilerarası ilişki dünyasını oluşturan dört temel (bireysel, sosyal, çevresel ve aşkın) alana dayanan modele dayanmaktadır. Bu çalışmada, Fisher'ın çalışmalarında olduğu gibi, maneviyat kavramı, dinden bağımsız ve dinlerin üzerinde olduğu düşünülen farklı yoğunluktaki kavramlarla etkileşimini vurgulamaktadır. Bu bağlamda, maneviyat kavramı, kişinin kişisel alanı, sosyal konumu, doğası ve aşkın gücü ile iletişim içindedir. Bu uyarlama çalışması, öğrencilerin ruhsal sağlık düzeyleri hakkında faydalı bilgiler ve yorumlar sağlayacaktır. Ayrıca kültürel esnekliğe sahip olduğu vurgulanan ve farklı dillere de uyarlanan SHALOM envanterinin Türk kültürüne uyarlanması ile din psikolojisi literatürüne yeni ve farklı bir ölçme aracı sunularak maneviyat kavramının doğasının anlaşılması çalışmaları kolaylaşacaktır.Bu araştırma, öğrenciler için geliştirilen ruhsal sağlık ve yaşam yönelimi ölçeğinin envanterini Türk kültürüne uyarlamak için yapılmıştır. Bu envanter uyarlama çalışması Ankara ve Muş illerindeki üç çalışma grubundan ve 1591 lise öğrencisinden toplanan verilerle yapılmıştır. İlk çalışma grubu 414, ikinci çalışma grubu 788, üçüncü grup ise 389 lise öğrencisinden oluşmuştur. 414 öğrenciden toplanan veriler Açıklayıcı Faktör Analizi (AFA) analizi için, 788 öğrenciden toplanan veriler Doğrulayıcı Faktör Analizi (DFA) için kullanılmıştır. Ayrıca, envanterin ölçüt geçerliliğini belirlemek için 389 öğrenci kullanılmıştır. Türkçe'ye uyarlanması amaçlanan SHALOM envanterinin asıl dili İngilizce'dir ve çeviri çalışmaları, her iki dilin de dilbilgisi ve anlamsal özelliklerini bilen üç dil uzmanı tarafından ayrı ayrı yürütülmüştür. Çeviri çalışmalarından sonra ölçek örnekleme grubuna uygulanmış ve örneklem veriler üzerinde AFA uygulanmıştır. AFA sonuçları değerlendirildiğinde, orijinal envantere benzeyen bir faktör çatısının oluştuğu tespit edilmiştir. Belirleyici faktörlere, SHALOM'un orijinal formundaki teorik ve boyut isimleri dikkate alınarak uygun isimler (kişisel, çevresel, sosyal ve aşkın) verilmiştir. Yapı geçerliği Doğrulayıcı Faktör Analizi (DFA) ile teyit edilmiş ve DFA'nın bir sonucu olarak, X2/sd (1.72) oranı ve IFI (0.96) uyum göstergesinin test edilen modele uygun olduğu belirlenmiştir.Sonuç olarak, Manevi Sağlık ve Hayata Yönelim Envanterinin, orijinal envanterde olduğu gibi dört boyuttan oluştuğu, envanter boyutlarının iç tutarlılık katsayılarının asıl envanterle mükemmel uyum içinde olduğu ve ölçeğin amacına hizmet ettiği anlaşılmaktadır. Bu sonuçlar göz önüne alındığında, Türkçe'ye uyarlanmış olan Manevi Sağlık ve Hayata Yönelim Envanterinin, din psikolojisi, eğitim bilimleri ve sosyal bilimlerin farklı disiplinlerinde kullanılabileceği anlaşılmaktadır. Maneviyat, sadece Batılı kuramlar çerçevesinde tanımlanmamalı, İslamın öngördüğü maneviyatın niteliği ve olabilirliği tartışılmalıdır. Dahası İslam maneviyatının tipleri ve boyutları, İslami bir karakterde kültürel öznellik dikkate alınarak belirlenmelidir. Maneviyatı ölçme çalışmalarında, modernitenin evrensel olarak sunduğu insan modeli tek hakikat olarak kabul edilmemelidir. İslam kültür ve tarihi içerisinden süzülerek gelen, bize özgü ve bizi tanımlayan insan modelleri geliştirilmeye çalışılmalıdır. Bu husus, sadece ruh sağlığı/din çalışmalarında değil, genel anlamda din psikolojisi calışmalarında dikkate alınmalıdır. Bunun yanında kültüre özgülük önemsenmeli, Türk medeniyetinin İslam doktrini ile geliştirdiği kültürel birikimden edinilen tecrübeyle maneviyat çalışmalarına yön verilmelidir. Bu açıdan, bu çalışma farklı bir kültüre ait değer ve manevi yönelimi, Türk kültürüne uyarlama amacını gütse de kavramın Batı değerleri ile kurgulanması sorunludur. Ayrıca Batı değerlerinin, İslam değer ve ilkeleri ile benzeşmesine rağmen, uygulamada maneviyat kavramını tam olarak ölçmekte zorlanabileceği öngörülmektedir.

Climate injustices and leadership in and from Eastern AfricaThis final chapter reflects briefly on key lessons from Eastern Africa before directly hearing from climate leaders on the frontline of the movement for intersectional climate justice.Climate Justice in Action celebrates the innovations, activism and adaptations led by diverse communities, governments and organizations across Eastern Africa.Like much of the Majority World (Crawford et al, 2023), Eastern Africa is bearing the brunt of climate change, environmental degradation and deforestation.The interconnected nature of conflict, food insecurity and climate change are more evidence in Eastern Africa than anywhere else in the world (Bedasa and Deksisa, 2024).Yet, the region has been neglected from policy and knowledge production tables.This book therefore intentionally centres voices and experiences that are too often overlooked in global climate discourse.Through practical, grounded examples, the chapters expose the deep social, economic and environmental injustices that climate change inflicts on vulnerable communities across the region.They underscore how climate change compounds existing inequalities -particularly for marginalized groups such as displaced people -and demonstrate the urgent need for intersectional, inclusive responses.Importantly, the book highlights that climate activism is alive and resilient in Eastern Africa, despite limited media

Throughout 2021, the Biden administration has pursued a series of key climate change and environmental justice initiatives. Given that, historically, American environmental law developments have long been acknowledged as influential for Australia, it is expected that the Biden administration’s initiatives will shape the trajectory of Australian climate change and environmental law in the future. This opinion piece distils the detail of the Biden administration’s actions across the spheres of executive orders, agency appointments, the Glasgow Climate Change Conference (COP26), regulatory measures and law reform to analyse the emerging precedent and prospective implications for Australian law.

Climate change and health was established as a formal field of endeavor in the early 1990s, with the number of publications increasing since the mid-2000s. The key findings in assessment reports from the Intergovernmental Panel on Climate Change in 1995, 2001, 2007, and 2014 indicate the progress in understanding the magnitude and pattern of the health risks of a changing climate. The assessments maintained a similar structure, focusing on assessing the state of knowledge of individual climate-sensitive health outcomes, with confidence in the key findings tending to increase over time with greater understanding. The knowledge base is smaller than for other key sectors (e.g., agriculture) because of limited research investment in climate change and health. Vulnerability, adaptation, and capacity assessments can inform prioritization of the significant research gaps in understanding and managing the health risks of a changing climate; filling these research gaps would provide policy- and decision-makers with insights to increase short- and longer-term resilience in health and other sectors. Research needs include to understand how climate and development pathways could interact to alter health risks over time, better understand upstream drivers of climate-sensitive health outcomes, project aggregate health impacts to understand the breadth and depth of challenges that may need to be managed at geographic scales of interest, and project the time of emergence of changes in the geographic range and intensity of transmission of infectious diseases and other climate conditions. Engagement with other sectors is needed to ensure that their mitigation and adaptation activities also promote and protect health and take the health sector's needs into account. Making progress in these areas is critical for protecting the health of future populations.