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This research investigated whether ideological attitudes (beliefs about religion, social justice) are central to the self-concept. Participants rated ideological attitudes as more self-defining than relevant attitudes (about family, hometown), even though were liked equally (Study 1). Ideological attitudes were as self-defining as attitudes that were personally meaningful, even though the latter were liked more and more psychologically valuable (Study 2). In Study 3, participants reported that if they changed their ideological attitudes or their moral traits (honesty, generosity), they would see themselves as a different person more than if they changed their attitudes about relevant attitudes and their perceptual abilities (hearing, pain tolerance). These studies underscore the important role of ideological attitudes to the self-concept. [ABSTRACT FROM AUTHOR]

Pedagogue's fallacy occurs when epistemological principles are applied by educators that in fact do not tell of, or explain, or help understand, the subject at hand. It is identified and introduced in this article to raise an important issue in the construction of pedagogical models of religious education: knowledge is reduced and/or distorted to systematise it for pedagogical purposes. Cases of this fallacy have long been identified in the pages of this journal, albeit implicitly, such as in critiques of the 'world religions' approach and debates over other pedagogical models. The purpose of this article is to explore and explicate pedagogue's fallacy in order to distinguish useful ways to structure and sequence knowledge on the one hand, from erroneous reduction, distortion, or even fabrication on the other. As religious education is diversifying in terms of the disciplines, religious traditions and standpoints with which it engages, understanding and remedying pedagogue's fallacy has never been more significant. This is because avoiding or mitigating pedagogue's fallacy is pertinent to achieving and maintaining epistemic justice. I offer the strategy of pedagogue's parsimony to do this. [ABSTRACT FROM AUTHOR]

Although research conducted worldwide has pinpointed the importance of the cultivation of worldviews in citizenship education, little is known of how worldviews are constructed in the civics curriculum. In this study, we adopted a comparative historical approach to examine how China's civics curriculum has interpreted the meaning of life for young citizens during the transformation of the country from an empire into a nation-state. The data were drawn from 210 school textbooks published between 1902 and 2020. Four historical periods were delineated: the late Qing and Republican era, the Maoist era, the Deng Xiaoping era, and the current Xi Jinping administration. The findings demonstrated the trends and changes that took place while the ideal of citizenship and citizenship education took root, driving the modernisation of Chinese society. Through this study, we contribute to the theoretical discussions on enriching civics curriculum development from a humanist perspective. [ABSTRACT FROM AUTHOR]

Beliefs about the general character of the world – called primals – have received much attention in recent years. Primals (e.g. believing that the world is safe) are associated with psychological and social outcomes, such as personality traits, character strengths and life satisfaction. We performed the first study of genetic and environmental influences on primals, and explored phenotypic associations between primals and the big five personality traits, in a large (~9000) population-wide Swedish twin sample. Correlations between primals and personality traits were low to moderate. Broad-sense heritability estimates of primals ranged between 21% and 49%, suggesting that genetic factors contribute significantly to people’s beliefs about the general character of the world. In contrast, we found little support for shared environmental effects (e.g. rearing environment). Conclusively, we demonstrate that primals and personality are related, yet distinct, constructs and that individual differences in primals depend on both genetic and non-shared environmental factors. [ABSTRACT FROM AUTHOR]

The current research examined implications of day-to-day variability in beliefs about the world’s general goodness for daily relationship satisfaction and the mediating role of positive relationship illusions. In a dyadic daily diary study of romantic couples, participants were more satisfied with their relationships on days when they or their partner had more positive beliefs about the world. These effects were mediated by positive images of the partner. Participants had more positive images of their partner on days when they or their partner saw the world as a better place, which predicted their own and their partner’s greater satisfaction. Results suggest that, by shaping how people perceive their partners, positive world beliefs may promote satisfying relationships for both couple members. [ABSTRACT FROM AUTHOR]

Understanding climate change concern among adolescents is considered a useful strategy for building public engagement with climate change. However, the psychological and sociodemographic antecedents of climate change concern have been studied mainly with Western adults. We used structural equation modeling (SEM) to gain insights into the factors predicting climate change concern among adolescents in Cambodia to be used to support the planning of climate related education. The results of a survey with students in grades 7–9 (N = 389) show that ecological worldview—or belief in an ecocrisis—is the strongest predictor of climate change concern among Cambodian adolescents. Altruistic environmental concern is associated with the strength of the ecological worldview. Building understanding of the human impact on climate and reflection on altruistic motives for environmental action may be good focal points for climate change education in Cambodia, however more research is needed to better understand climate change concern and its individual and cultural predictors in Cambodia and elsewhere outside the West. [ABSTRACT FROM AUTHOR]

This paper argues that all scientific research is framed by one of two organizing principles that underpin and shape almost every aspect of scientific research as well as nonscientific inquiry. The most commonly employed principle within mainstream science is content determines content. This is a closed, circular principle that is usually unstated within hypotheses but plays a major role in developing methodologies and arriving at conclusions. The second more open principle is context determines content. This principle represents the implied background embedded within hypotheses. The difference between these two principles revolves around the issue of context, with the first principle closing off contexts by ignoring, erasing, or devaluing them, while the second more holistic principle explicitly takes them into account. Each of these research principles has a focus on the explicit detailed nature of 'content' while differing in relation to the source and cause of such content. We argue that the more open and holistic principle of context determines that content is superior in producing reliable evidence, results and conclusions. [ABSTRACT FROM AUTHOR]

This article aims to understand the personal worldviews of Finnish youths. The fluidity of young people's personal worldviews has been highlighted in a number of previous studies, and this study presents more information by focusing on possible spiritual and religious elements in the personal worldviews of young people and on the influences that affect their personal worldviews. The data of this study consist of a quantitative questionnaire acquired from Finnish upper secondary school students (N = 973). The results show that young people's personal worldviews are not fixed but are fluid and that nominal membership in a religious community does not explain their worldviews. Young people do not see religion as important to them, and they see religion more as a part of culture and their environment than as a part of their personal worldview. The most important sources of information for the construction of their personal worldview are school and the Internet. [ABSTRACT FROM AUTHOR]

The objective of this scoping literature review is to investigate: what is known about the connection between philosophical and spiritual worldviews and professional resilience in frontline social work and human services? Resilience is essential to these professionals sustaining practice during difficult times, and philosophical and spiritual worldviews are recognized as providing comfort and helping people function. The review showed that little is known about the role of philosophical and spiritual worldviews in the resilience of these professionals. We recommend that future research investigate whether engaging with the strength found in philosophical and spiritual worldviews promotes the resilience of these professionals. [ABSTRACT FROM AUTHOR]

This article explores the implications of a proposed move towards a religion and worldviews curriculum in England for contact-based interfaith programmes in schools, through a case study of the Faith and Belief Forum's School Linking programme. Quantitative and qualitative data collected through 1,488 teacher and student surveys, teacher focus groups and participant observation in schools reveal that despite students reporting an increase in religious knowledge after taking part in School Linking, the type of knowledge gained does not accurately capture the religious and worldview plurality of the programme's participants. In positioning School Linking's theoretical underpinnings of intergroup contact theory as driving this issue, the article proposes an alternative theoretical grounding for interfaith programmes in schools, the 'decategorization' model of contact. Interfaith programmes as communicated through decategorization ensures that such extra-curricular activities explore religious and non-religious worldviews in their complexity and complement students' learning developed through a religion and worldviews curriculum. [ABSTRACT FROM AUTHOR]

Being intrinsically associated with death-related themes (e.g. decay, destruction, lack of control, chaos), communicating climate change risks may elicit thoughts in an audience about their own mortality – potentially invoking terror management responses. This study examined individual differences in death-thought accessibility (DTA) amongst Australian university students (N = 241) after exposure to information about climate change impacts, to predict climate change risk perceptions. It was posited that information about the impacts of climate change would lead to worldview defence (a terror management strategy) via increasing death-related thoughts. Although climate change salience did not invoke DTA, there was evidence that choosing not to complete word-fragments in a death-related manner reflected a high death-defensive response, rather than low-DTA. Compared with a control condition, climate change salience participants' risk perceptions shifted liberally. The function of death-related thoughts depended on the individual's climate change beliefs. Climate-deniers with high-DTA in the climate change salience condition showed greater risk perceptions compared to those with high-DTA in the control condition. Risk perceptions did not change as a function of DTA amongst climate-acceptors. A general implication was that climate change communications, may not produce counterproductive terror management outcomes as has been previously hypothesized. Rather they may motivate more realistic attitudes, such as perceiving climate change as high-risk, even amongst climate-deniers. From a policy perspective, to maximise acceptance, climate change information may benefit from being presented within frameworks that support individuals' important personal worldviews. [ABSTRACT FROM AUTHOR]

A large group of people are receptive to COVID skeptic messages which can be linked to lower levels of perceived risk and uncompliant behavior. Using a survey instrument targeting young adults, which we repeated during the second and fourth waves of COVID-19, we explored how various psychological factors affect risk perception and to what degree can these be linked to COVID skepticism. Our results suggest that higher skepticism is very strongly associated with a lower risk perception. Skepticism also mediates the effects of well-known antecedents of risk perception, such as individualism, pro-social attitudes and trust in scientists. We found that contracting the virus is associated with increased risk perception and increased skepticism, which is contradictory, but understandable considering our sample composition. Among those who had a family member or a friend contracting the virus we observed higher levels of perceived risk and lower skepticism. The longitudinal nature of our research highlights that the influence of trust in scientists and government are dependent on the public discourse, which naturally develops over time. Differences in risk perception based on gender, which is well established in the literature and significant in our first sample, have diminished by the time of our second sample, suggesting this effect could be crowded out as people's understanding grows and beliefs form about the virus. The findings emphasize the importance of assessing skepticism not only for researchers studying COVID related risk perception and its psychological predictors, but also for policy makers combating hazardous scenarios like the pandemic. [ABSTRACT FROM AUTHOR]

In democracies, to be democratic is a condition not a style of education. Regarding English religious education (RE), the Commission on Religious Education (CORE) proposals drew criticisms including a lack of curriculum coherence. But coherence means with the school's values, not just clarity on content or progression. A subject should look outward for its purpose(s), which is more apparent in RE internationally. The Big Ideas resource has the potential to overcome CORE's openness on content or progression but needs situating in broader social concerns. A Religion and Worldviews curriculum must be developed as education for democracy wherever the society sees itself as democratic. [ABSTRACT FROM AUTHOR]

This research examined worldview dialogue in Finnish basic education by focusing on teachers' understanding about this dialogue, and orientations to implement it in schools. The data of the study consisted of an electrical survey from in-service basic education teachers from all areas in Finland (N = 654). The research was conducted as qualitative content analysis, using open coding and then quantitative methods. Found orientations were active, indirect and passive. The results showed that orientations presented different ways of understanding the concept of worldview and worldview dialogue. Understanding and implementing worldview dialogue varies between teachers and between levels at which they teach. [ABSTRACT FROM AUTHOR]

This research investigates Finnish teachers' personal worldviews, by focusing on understanding what kinds of approaches teachers use concerning the visibility of their personal worldviews in an educational context. This issue is discussed in the light of teachers' professional autonomy and ethics, since these are two fundamental dimensions of teacher professionalism that are discussed a lot. The research was conducted using a qualitative attitude approach, and included interviews (N = 20) from Finnish in-service basic education class teachers. The results show that teachers use three different approaches where their personal worldview and its visibility in their work are concerned. When reflecting on worldview questions, there was uncertainty about balancing between practicing teacher autonomy and following teachers' official responsibilities. Teachers' personal worldview expressions were limited to the institutional worldview, which means in practice adopting norms and language of the worldview majority, and professional ethics was highlighted even more than autonomy when reflecting on the visibility of worldviews. [ABSTRACT FROM AUTHOR]

The current registered report investigated the effects of source credibility in relation to one's own worldviews (i.e. supernatural beliefs and belief in science) in a spiritual and scientific context. We asked people to rate the truthfulness of ambiguous auditory statements about the cosmos attributed to a scientist or a spiritual guru and analyzed this using hierarchical Bayesian modeling. In line with our hypotheses, we found that the scientist was seen as more credible than the spiritual guru. The overall credibility of the statements was positively related to supernatural beliefs. These beliefs also interacted with the source of the statement, which was reflected in a tendency for supernatural believers to rate statements from both the scientist and the guru as credible. In contrast, with increasing belief in science, the credibility of the sources diverged with higher ratings for the scientist compared to the guru. The study involved a conceptual replication of previous research and increased the confidence in the robustness of source credibility effects and their interaction with people's worldviews. [ABSTRACT FROM AUTHOR]

This study examines the attitudes of teachers toward the visibility of worldviews in public education as well as how teachers negotiate the boundaries of acceptability based on these attitudes. The question raised several issues: on the one hand, the clashing of increasingly complex, diverse, and secularized worldviews and, on the other hand, the strong roots of Christian hegemony in Finland. Twenty in-service teachers were interviewed for this study. The study was implemented using a qualitative attitude approach. The results show that teachers' attitudes differ in setting boundaries around the visibility of worldviews in schools. [ABSTRACT FROM AUTHOR]

Objective: The study of spirituality, naturalism, and agnosticism has been hindered by assumptions about their organisation, where naturalism has been treated as a lack of spirituality, and agnosticism as a construct "in-between" spirituality and naturalism. The psychology of worldviews encourages conceptualisations of these belief systems as distinct constructs. The aim of this study was to develop conceptual definition and psychometric measurement for spirituality, naturalism, and agnosticism. Method: The current project used exploratory factor analysis (N = 412) to develop a measure for spirituality, naturalism, and agnosticism. Confirmatory factor analyses were then used in two further samples (N = 1056; 873) to refine and validate the measure. Results: The final inventory measured spirituality (and mysticism), naturalism, and agnosticism with 35-items across 8-factors. The measure showed good model fit and evidence of construct validity. Conclusions: Findings provide insight into the structural relationships between mysticism, spirituality, naturalism, and agnosticism. This study also provides a new tool for investigating these worldview constructs comprehensively. Rather than considered as mutually exclusive categories or linear positions on a unidimensional spectrum, they can be treated as distinct individual difference variables with both overlapping and diverse impacts. KEY POINTS What is already known about this topic: (1) Worldviews are systems of belief about fundamental aspects of reality. (2) Spirituality, naturalism, and agnosticism are three distinct worldviews. (3) Naturalism and agnosticism have been overlooked in psychological research due to assumptions about their structure. What this topic adds: (1) Conceptual differentiation of spirituality, naturalism, and agnosticism as distinct worldviews in psychology. (2) Psychometric scale development to measure spirituality, naturalism, and agnosticism. [ABSTRACT FROM AUTHOR]

In this paper, we argue that Bohm's unbroken and undivided totality he called the holomovement, the title he gave to the concept of the self-organizing universe, is more coherently understood when viewed as universal consciousness. Bohm's understanding of consciousness oscillates around being a quality of local minds and the interconnected totality of the holomovement. We suggest such equivocations impose limitations on Bohm's general holistic framework because they import into his model the limiting restrictions of Cartesian separation and are, therefore, incongruous for use within his holistic model of the holomovement. We also argue that the term 'meaning' has a structural and functional agency appropriate to Bohm's model of the holomovement, while also reflecting the living characteristics of this organic totality that is full of meaning. [ABSTRACT FROM AUTHOR]

The purpose of this study was to find out what kind of worldviews Finnish principals identify in their schools and the kind of lived realities of worldviews that are affecting schools from the perspective of school leadership. The issues were considered using a wide worldview framework, which includes religious and non-religious worldviews and focused on the lived realities of worldviews. Seven principals in basic education were interviewed, and the resulting data were analysed using both inductive and deductive content analysis methods. According to the results, diversity and a plurality of worldviews was emphasised in the schools, principals identifying a total of 30 different worldviews including both religious and non-religious worldviews. The lived realities of worldviews were separated into four categories; worldviews in school practices, the neutrality of schools, visibility of individuals' worldviews, and worldviews education. The principals' role and responsibility in accepting actualisations were emphasised and there were differences in how principals considered and accepted the visibility of worldviews in schools. [ABSTRACT FROM AUTHOR]

The present research examined whether the associations that the assertive/extraverted, antagonistic/disagreeable, and vulnerable/neurotic aspects of narcissism had with ideological attitudes were mediated by social worldviews. The assertive/extraverted and antagonistic/disagreeable aspects of narcissism had similar associations with the competitive social worldview which, in turn, mediated their associations with certain ideological attitudes. In contrast, social worldviews did not mediate the tendency for vulnerable/neurotic narcissism to be characterized by the rejection of right-wing ideological attitudes and the endorsement of left-wing ideological attitudes. These results suggest that these aspects of narcissism diverged in their associations with ideological attitudes and that the competitive social worldview played an important role in the associations that the assertive/extraverted and antagonistic/disagreeable aspects of narcissism had with ideological attitudes. [ABSTRACT FROM AUTHOR]

This article recognises that for increasing numbers of teachers with no faith, religion may seem alien, and this may impact their choice of subject content knowledge. Teachers may, subconsciously, choose to teach aspects of religion(s) and non-religious worldviews which adhere to their own worldviews but ignore aspects with which they disagree. This theoretical article aims to examine the relationality between teachers' personal worldviews and their choice of subject content knowledge for inclusion into their RE teaching. Current literature on worldviews and RE, alongside research into teachers' professional knowledge, is examined to investigate this relationality. Implementing a Ricoeurian lens provides theoretical insight into the relationality between teachers' personal worldviews and their professional knowledge, in particular, their subject content knowledge. For teachers lack of subject content knowledge may be viewed as an insurmountable problem for effective RE teaching. Yet what constitutes teachers' professional knowledge itself is questionable as is the relationality between personal worldviews and choice of subject content knowledge. This article recommends the provision of support for teachers to become worldview conscious to illuminate these (un)conscious omissions of religion(s) and non-religious worldviews and challenge any unexamined bias. [ABSTRACT FROM AUTHOR]

Teachers' worldviews may impact their practice in terms of pedagogy, curriculum choices, and the value they assign to, or enthusiasm for, a curriculum subject. In England, Religious Education (RE) involves the teaching of religious and non-religious worldviews. RE teachers often lack training, subject knowledge, confidence or even desire to teach the subject. This article develops a working definition of 'worldview' as an individual's frame of reference, held consciously and subconsciously, that evolves due to life experiences, enabling them to make sense of the world. Hermeneutical tools employed in training sessions with teachers enabled them to identify aspects of their worldviews and the narratives which have formed these. Research was undertaken through semi-structured interviews with 10 Primary school teachers in the South West of England. Findings revealed variations between teachers' worldview-consciousness and the impact of their worldviews on their teaching of RE: notions of 'good life' varied and determined their teaching of, choices within and rationale for RE alongside growing confidence. Depth of understanding was facilitated for some by overseas travel or working and living in an ethnically diverse area. Greater self-understanding for teachers was evident in their acknowledgement of the impact of their own worldviews on their teaching of RE. [ABSTRACT FROM AUTHOR]

We used mixed-methods to explore human experiences and motivations towards co-existence with coyotes in the Foothills Parklands of Alberta, Canada. Traditionally agricultural, this is one of Canada's fastest urbanising landscapes, offering insight into a plurality of viewpoints and feedback loops related to the social construction of and co-existence with coyotes. Invoking theories of place and transgression, we provided a new lens on the problem of human–coyote entanglements. We interviewed 60 respondents (27 males; 33 females) on 48 properties (agricultural = 23; rural residential = 25). We posed closed- and open-ended questions exploring experience, perception, beliefs, sentiments and actions. Selected data were analysed here. Our word analysis neatly depicts the tension surrounding human engagements with coyotes. Respondents articulated critical distances reflecting 'home place'. When coyotes transgressed the boundaries of the latter, respondents considered this un-natural behaviour or a biosecurity threat punishable by death. Landuse type, gender and prior depredation did not predict coyote killing. However, female respondents appeared more likely to view killing as 'OK' after a depredation event. Understanding motivations for killing requires further analysis and is essential to realising co-existence. [ABSTRACT FROM AUTHOR]

This article explores whether and how cultural worldviews influence people's responses to approaching natural hazard threats, using data from a survey that asked residents of coastal Florida, USA, about a scenario of a hurricane forecasted to affect their region. The analysis finds that stronger individualist worldview is associated with lower hurricane-related evacuation intentions, cognitive risk perception, negative affect, response and self-efficacy, perceptions of government preparedness, and information seeking. It is also associated with greater hurricane information avoidance, perceptions of bias in key hurricane information sources, and negative reactance to hurricane threat information. Mediation analysis indicates that stronger individualists' lower evacuation intentions are explained by their lower cognitive risk perception, negative affect, and response efficacy related to the hurricane threat. Their greater negative reactance to the hurricane threat information is partly explained by their lower cognitive risk perception, but not by their lower efficacy; both are counter to the predictions of the Extended Parallel Process Model. These results demonstrate that worldviews can interact with how people perceive and respond to near-term hazard risks and risk information, and they suggest that hazard risk communication should consider cultural theory when designing and conveying forecasts, warnings, and other risk messages. The authors recommend further research to investigate in greater depth the roles of cultural theory in these contexts. [ABSTRACT FROM AUTHOR]

Large-scale population studies surveying young people in relation to their worldviews have tended to frame their identities in a fixed and limited capacity while also treating the topics of religion/spirituality and sexuality/gender as discrete categories of scholarly analysis. We highlight the affordances and limitations of foregrounding fixed religious, sexual and gender-based identity categories in the process of collecting and analysing data related to the worldviews of young people. In this paper we argue the value of studying the complexities and intersections of these identities and worldviews together in one study. We do this through reference to the Australia's Generation Z (AGZ) study: the first nationally representative sample focused on providing an evidence-based understanding of both the religious/spiritual/non-religious and sexuality/gender identities and worldviews of young Australians aged 13–18. We discuss how we built on existing surveys in designing the AGZ survey. We also demonstrate how this survey allowed for the incorporation of young people's non-binary understandings of religion, sexuality and gender. [ABSTRACT FROM AUTHOR]

Different approaches to operationalizing the cultural theory (CT) developed by Douglas, Thompson, Wildavsky, and others in survey research on risk perceptions are rarely compared, never for the same people outside of China. We compare for US respondents the construct validity of cultural worldview measures developed by Jenkins-Smith and colleagues—including both indices of items refining the Wildavsky and Dake approach, and short paragraphs (cultural 'statements')—to those developed by Kahan and colleagues based on cultural cognition theory (CCT). Correlational analyses reveal moderate convergent and discriminant validity among these measures, and along with regression analyses controlling for demographic variables similarly moderate predictive validity across measures for judgments of personal risk for 10 hazards. CT statements better discriminate between individualists and hierarchists, and CT indices explain more variance in judged risk (predictive validity) when controlling for demographic variables in regression analyses, but no cultural measure was consistently more predictive for the expected sign of regression coefficients. We discuss theoretical and methodological implications of our findings to foster further scholarly comparisons and improvements in these survey-based cultural approaches to explaining risk judgments. [ABSTRACT FROM AUTHOR]

Ongoing global issues relating to the decline of the popularity of institutional religions, the rise of numbers of non-religious persons, and new models of spirituality in superdiverse societies have resulted in the need to reconceptualise religious diversity as worldviews diversity, and to critically examine increasing calls for the provision of worldviews education in schools. This paper first examines the key concepts of superdiversity and religious complexity in contemporary societies. It then presents an overview of scholarship pertaining to the concepts of worldviews and worldviews education. It next provides case studies of worldview/s education in Finland and Australia, drawing on data of recently completed qualitative and quantitative studies in the two countries. Finally, it concludes with a comparative analysis of the two contexts, and recommendations pertaining to worldviews education as a means of enhancing cross-cultural literacy, positive attitudes to religious diversity and thereby social inclusion. [ABSTRACT FROM AUTHOR]

This paper discusses how secular worldviews could be included in non-confessional religious education. Knowledge about secular worldviews can be understood in different ways. The paper distinguishes between two types of knowledge: the standard model of secular worldviews and the nonstandard model. The first model reflects the self-understanding of modernity, while the second represents a more critical stance influenced by late modern thinking. The nonstandard model is presented as a hermeneutical approach for teaching secular worldviews in non-confessional religious education, using atheism as an example. In the paper, this model is elaborated on, as it is argued that only the nonstandard model is suitable for religious education in schools if the aim is to conduct an inclusive, non-confessional education. [ABSTRACT FROM AUTHOR]

Diverse societies face increasing racial tension, social divide, religious illiteracy, and secularism. What role can education play in confronting these challenges? Universities generate scientific knowledge but less so the search for meaning. Worldview studies encompasses both views of life and ways of life. Exploring various worldviews becomes a search for meaning and a journey into knowing self and others. This article seeks to engage multiple partners to develop teaching pedagogies, curricula, and educational tools to enhance greater knowledge, awareness, and understanding of various worldviews. [ABSTRACT FROM AUTHOR]

The re-emergence of African spiritualities is a part of the religious vs spirituality development debate that is ongoing and is sometimes more emphatic outside of the African continent. Africa is said to be domesticating the future of humanity. This is not entirely wrong. A good way to indulge in this view would be to understand the spirit of Africa, embedded in the traditional spiritualities that constructed the cultures, societies, habits, orientations, and worldviews of Africans as a people. Understanding and addressing African spiritualities, is an important key to understanding and addressing Africa, especially on a globalised platform. This article intends to address the relevance of African spiritualities to Africa and through the model of mutual enrichment, how certain factors of these spiritualities could be properly harnessed for the revival of Africa and for the benefit of the religious world at large. This model can be effectively applied in different religions, showing the need for religious complementarity. [ABSTRACT FROM AUTHOR]

How schools navigate between the demands presented by secularisation, and the increasing plurality of religious traditions has become a very topical issue in many European countries, including Finland, in recent decades. The question is both practical and philosophical by nature because the ways in which various beliefs and values are represented in school practices and teaching content profoundly concern the educational mission of the schools. However, despite the topicality of the issue, little attention has been given to teachers' perceptions on whether public schools should, or should not, provide space for various religions and worldviews to become visible within the school life, and how schools should respond in practice to the perceived needs. In order to gain new knowledge on the topic, this study investigated Finnish teachers' and university students' (N = 181) perceptions of the representations of religions and worldviews, based on the perspectives of inclusion and exclusion. The statistical analysis revealed three factors titled as 'Religiously responsive approach', 'Secularist approach' and 'Equal visibility approach'. According to the main findings, current and future educators show various degrees of inter-religious sensitivity but principally supported the equal visibility of various traditions, rather than favouring strongly inclusivist or exclusivist practices. [ABSTRACT FROM AUTHOR]

This essay uses the 'big questions' embedded in ways of life and implicitly answered in goal directed action to address the future of the study of religion. It locates Religious Studies as a subset of Worldview Studies, defined in terms of big questions, in order to offer an evenhanded basis for comparing religious and nonreligious worldviews. Defining worldviews in terms of big questions highlights the evolved world-making capacities we share with other animals and upends the top-down approach that privileges systematized worldviews. An evolutionary perspective not only links the humanities and the sciences, but also suggests the priority of the nonreflective answers to big questions embedded in lived worldviews and ways of life. It presupposes a critical realist ontology, which embeds constructivism within a naturalistic perspective, and enables a variety of accounts of why things are the way they are that can be grounded (at least distally) in evolutionary theory. [ABSTRACT FROM AUTHOR]

A better future for the study of religion would incorporate innovative and engaging approaches to bridge the gaps between popular and scholarly understandings of what comprises religion and why it remains relevant and significant in our world. This article calls for studying religion in a manner that emphasizes how it is thoroughly enmeshed with other ways of acting and existing in the world. The study of religion appears here as the study of how people attribute certain things as special, powerful, and authoritative, which conveys much about how people construct and manage social and cultural forms more generally. We argue that religion matters not because it supposedly represents a unique, autonomous realm of life, but rather because its workings are related to and paradigmatic for many other forms of human behavior. [ABSTRACT FROM AUTHOR]

This paper introduces existential configuration as a concept possibly used to describe, talk about and discuss peoples' meaning-making, not least in religious education classrooms. The article builds on an interview study of 21 Swedish young adults from 19 to 29 years of age. Many of these young adults displayed complex methods of meaning-making that challenge some established ways of conceptualising it. Findings showed that the young adults did not all share a single political, philosophical or religious outlook on life. Some had religious beliefs and some did not, but this does not mean that the latter group did not interpret and/or desire to understand their existence. The article argues that a person having any specific outlook on life cannot be assumed if the concept is understood as a cognitive decision in relation to life questions. Based on analysis of empirical material, the article suggests the concept of existential configuration as an alternative way to conceptualise people's meaning-making. Concepts suggested here are potentially of value for religious educators in helping open classroom dialogue on issues of existential meaning and for enabling deeper understanding of how individuals interpret and understand life in relation to others. [ABSTRACT FROM AUTHOR]

Since the mid-2000s soft power approaches to counter and prevent violent extremism (C/PVE) have increasingly been implemented by civil society, state actors and UN agencies internationally. Education is a critical and previously undervalued component in PVE, as it has only recently begun to attract significant scholarly and policy attention. This article briefly reviews the emerging field of education and PVE, and argues that it could benefit from drawing on insights from research on education about diverse religious and non-religious worldviews and PVE in Australia. Our research indicates that these types of educational initiatives can assist with addressing religious vilification, discrimination and interreligious tensions, and also with building religious literacy and social inclusion of young people, thereby minimising risks of alienation and vulnerability to extremism. We also argue that a critical approach to education about religions can assist young people to identify religions' ambivalent role in contributing to both cultures of violence – direct and structural – and cultures of peace. We present a case study on learning about diverse worldviews in Victoria, Australia in this article to illustrate our arguments and finally make a series of recommendations regarding religion, education and PVE, and cosmopolitan peacebuilding strategies more broadly. [ABSTRACT FROM AUTHOR]

Northern coastal regions are facing multiple challenges from accelerating global environmental and socioeconomic changes, such as ecosystem degradation, climate change, intensified resource extraction, land use change and declining populations. Based on interviews with 13 farmers, fishers and aquaculture employees from coastal Nordland, northern Norway, this study demonstrates how the local stakeholders’ perceptions of change and experiences of vulnerability are closely linked to their livelihood values and worldviews. What the informants consider a sustainable and meaningful way of coastal living does not coincide with national goals for sustainable, natural resource dependent development of the region. The article demonstrates the importance of attending to local values if policymakers and managers are to ensure successful local mobilisation, reduce vulnerability to ongoing and future processes of change, and ensure legitimacy and consistency in development goals of coastal zone management. Insights from this study are useful for local and regional decision makers with responsibility for natural resource policies and development efforts. [ABSTRACT FROM AUTHOR]

The scale and intensity of bushfire activity in Australia is likely to increase as a result of climate change. Effective bushfire management policy measures are therefore essential to minimise the interrelated social, environmental and economic impacts of fire in the landscape. This paper presents a historical review of bushfire management in the South West of Australia (SW): a bushfire prone and biodiverse region. Using a worldview framework to analyse key policy documents and literature, the paper demonstrates that the evolution of complex policy sectors such as bushfire management, is influenced not only by scientific and technical developments but also as a result of changing worldviews. Adapting the Integrative Worldview Framework (IWF), seven worldview categories that dominated particular periods of history in Australia are presented. These worldview categories are then used to examine the evolution of bushfire management practice, policy and institutional arrangements relevant to the SW. The argument presented herein is that a better understanding of worldviews and how they influence complex and contentious policy fields such as bushfire management, is useful for policy analysis, reflexive practice and research. The paper suggests an integrative worldview approach, which enables opportunities for exchanges and constructive conflict between stakeholders and agencies with diverse worldviews, could contribute to creating more sustainable bushfire management. Finally, it is argued that opportunities for Indigenous and Western worldview exchanges in the bushfire management sector, through collaborative knowledge partnerships could assist the sector in both management practice and policy formulation. [ABSTRACT FROM AUTHOR]

The ecofeminist perspective of the matrilineal society of Meghalaya, India, is intriguing in that it has descent through mother, is matrilocal and daughters inherit parental property, but the different genders possibly do not agree about the relationship between women and nature. Ecofeminism has not yet been studied in a matrilineal society. The purpose of the study was to investigate qualitatively the students' ecofeminist perspectives among the Khasi, Jaintia, and Garo tribes of Meghalaya, through students who were studying in North Eastern Hill University, Shillong, India. The sample consisted of 33 students purposefully selected to complete an open questionnaire and unstructured interviews. The responses showed that the women of this matrilineal society seem to be more ecofeminist compared with the men. However only a minority of both male and female expressed an ecofeminist worldview with respect to nature and development indicating that this concept is at early stage of development. [ABSTRACT FROM AUTHOR]

Despite arguments justifying the need to consider how cultural ecosystem services are coproduced by humans and nature, there are currently few approaches for explaining the relationships between humans and ecosystems through embodied scientific realism. This realism recognises that human-environment connections are not solely produced in the mind, but through relations between mind, body, culture and environment through time. Using affordance theory as our guide, we compare and contrast embodied approaches to common understandings of the co-production of cultural ecosystem services across three assumptions: (1) perspective on cognition; (2) the position of socio-cultural processes and (3) typologies used to understand and value human-environment relationships. To support a deeper understanding of co-production, we encourage a shift towards embodied ecosystems for assessing the dynamic relations between mind, body, culture and environment. We discuss some of the advantages and limitations of this approach and conclude with directions for future research. [ABSTRACT FROM AUTHOR]

Tourism destination planning and marketing are fundamentally place making actions intended to shape the image and imageability of a place. Place making is an innate human behavior, ranging from the organic and unplanned actions of individuals, defined here as ‘place-making,’ to planned and intentional global theming by governments and tourism authorities, defined here as ‘placemaking.’ Place-making and placemaking are ends on a continuum of options, with most places have a mix of local and global elements. These elements also range from the tangible (base in urban design) to the intangible (peoplescapes and imaginations). The tools of place making are essentially the same for both organic place-making and planned placemaking, but the intentions and outcomes can vary enormously. Tourism development, as an economic activity, almost always has a neoliberal planned placemaking agenda. Organic place-making emerges through individual agency, which if allowed to proceed, will make its imprint even in a heavily master planned tourism landscape. An understanding of place-making and placemaking gives insight into research questions on the political economy of tourism and the roles of hosts and guest in co-producing tourism places. Examining the elements of place making in a tourism landscape can more clearly identify how different worldview perspectives have contribute over time to the making of tourism places, and thereby assist in planning for the future development of destination communities. [ABSTRACT FROM PUBLISHER]

Critical conversations concerning if and how dance ‘fits’ within current (dominant) discourse across physical activity (PA), public health (PH) and sport policy are presented here in the form of commentaries from a ‘collective’ research base and individual ‘worldviews’ that includes the director of an established community-based dance organisation, a local authority PH commissioner and three academic researchers (a sociologist, cultural geographer and technologist). Dynamic dialogue between all parties has been encouraged throughout the research process (January–December 2015). From our viewpoints, discursive differences and occasional disciplinary dilemmas are regarded as potentially knowledge producing. We share transcribed parts of our critical conversations to illustrate how evaluating dance as PA represents opportunities for challenging if not disrupting some discursive terrain, whilst concurrently being somewhat constrained by that terrain. Our broader research remit contributes to ongoing debates surrounding ‘what works’ in relation to PA. Our dynamic interactions are thus constitutive of and productive within wider circuits or discourses of policy and provision. Paradigmatic rivalry or epistemological ‘tensions’ may well be hindering attempts to demonstrate that dance does have positive impacts on health. Acknowledgement and engagement with these tensions can arguably inform policy and practice in effective and meaningful ways and contribute further to debates regarding an evidence base seeking to ‘prove’ the benefits of activity-based programmes and interventions as we look across PA, PH and sport. [ABSTRACT FROM AUTHOR]

This article presents and analyses three cases, which integrate features of both social movements and social entrepreneurship (SE). It is the result of a longitudinal study (January 2012 to September 2015). The study contributes new insights to the theoretical and methodological discussions on SE, focusing on ‘the social’ in SE literature. The three selected movements, active in the Netherlands, are: ‘The Dutch Chapter of Zeitgeist’ henceforth Zeitgeist (TZM), (2010–present), ‘Giving is All we Have’ (henceforth GIAWH, (2011–2014) and ‘MasterPeace’ (MP) (2010–present). Each movement shows a strong inclination towards social transformation, while being rooted in organizational structures, therefore considered ‘social entrepreneurial movements’. Specific contributions entail: the presentation of these innovative cases, the design of a methodology based on critical discourse analysis, state theory, narrative analysis, political theory and discourse theory and a thorough analysis and interpretation of these cases in the national and global contexts in which they emerged. More specifically, it contributes to SE literature on emancipation, defined as ‘breaking free’ when further developing the method in the direction of world-making, defined as ‘creating new worlds’. This study suggests that transition theory can be useful for the study of the impact of social entrepreneurial movements. [ABSTRACT FROM AUTHOR]

The northern boreal forest in Ontario, Canada, in the sub-Arctic above the 51st parallel, is the territorial homeland of the Cree, Ojibwe, and Ojicree Nations. These Nations are represented by the political organization Nishnawbe Aski Nation (NAN). January 6–March 31, 2011 the researchers and NAN collaborated in a study to record observations of changes in the forest environment attributed to climate change and share and exchange information and perspectives about climate change. Data were collected from 10 First Nation communities across a geographic area of ∼110,800 km2(43,000 mi2). We explore climate change impacts through the lens of “blue-ice”, a term embedded in their languages across the fieldwork area and reframe adaptation in the First Nations' perspective and worldview. Changes in blue-ice on the landscape are affecting transportation in traditional activities such as hunting and fishing, as well as the delivery of essential community supplies. The word “adaptation” linked to climate change does not exist in their languages and the term is associated with European colonization. We propose the term “continuity” to reflect the First Nation worldview. Our recommendation is giving First Nations' perspectives and knowledge of their territorial landscape a foundational role in the development of climate change policy for Ontario's northern boreal forest. [ABSTRACT FROM AUTHOR]

Intellectual disability is commonly conceptualised as stigmatised identity with which one has to live. However, within the literature the notion of a damaged identity is contested. The aim of this research was to explore the social construction of intellectual disability, with an emphasis on the identities and social roles of people with an intellectual disability. Informed by a contextualist perspective, this research was conducted within a participatory framework. The co-researchers involved in this research were 18 members of an advocacy agency. Photovoice and conversational interviewing were used to collect data and causal layered analysis was used to deconstruct the data. Analysis of the interactions that emerged across the causal layers revealed a complex dynamic of worldviews which served to construct people with an intellectual disability as incompetent, inherently different and not quite human. For genuine, transformative change to occur, developing an awareness and understanding of social processes, such as dehumanisation, is crucial. [ABSTRACT FROM PUBLISHER]

One of the major causes of the problems affecting evolution education is a lack of acceptance of this concept, particularly by some people who have strongly entrenched religious beliefs. This paper reports on a section of a study which explored the influence of the beliefs of learners in some secondary schools from the Vhembe District in the northern Limpopo Province, South Africa, on the teaching and learning of biological evolution. A questionnaire was administered to Grade 12 learners studying life sciences to which 348 responded. Data were analysed to provide descriptive and inferential data for analysis. Findings indicated moderate acceptance of evolution by the learners. Some of the factors which showed an association with learners’ acceptance included: learners’ religious beliefs, age and the time since they had first heard of evolution. Although some learners experienced conflict between their religious beliefs and evolution, the findings showed that most were willing to learn about it. [ABSTRACT FROM AUTHOR]

Since the turn of the twenty-first century, the so-called ‘religion in schools debate’ has generated a significant amount of controversy in Australia and arguably impeded progress in both research and education about diverse religions and non-religious worldviews (ERW). This article focuses on the recently released Review of the Australian Curriculum – Final Report and examines why there has been such strong resistance to learning from international best practices in implementing ERW programmes in Australia. It presents an analysis of the Review’s findings, in light of these advances, notably the recently releasedSignposts: Policy and Practice for Teaching about Religions and Non-religious Worldviews in Intercultural Education document published by the Council of Europe.Finally, this article argues that for the Australian Curriculum to be genuinely ‘world class’, and for it to promote an appreciation of religious diversity, it needs to include ERW as a separate subject or across the national Curriculum, drawing on Australian and international research and policies in this field to develop curricula and resources that are appropriate for the Australian context. [ABSTRACT FROM PUBLISHER]

Emerging infectious diseases (EIDs) and neglected tropical diseases (NTDs) are medical terms referring to a group of diseases, yet they are simultaneously socio-political constructs (EID and NTD). When viewed as such, public health interest in EID has been criticised as prioritising free market, Global North interests. This paper asks if the recent turn to NTD, which directs attention and resources to ‘the bottom billion’ of the world's population, addresses the limitations of focusing on EID. Our approach involves comparing the specific socio-political framing, or ‘worldview’ of NTD, with that of EID. We examine the distinct history, rationales, morals, political and economic tensions and loci of power entailed in each worldview. This analysis suggests that efforts to foreground NTD constitute a site where humanitarian and biomedical industry actors and actions are increasingly blurred. We examine whether the NTD worldview constitutes a break with or a new version of a free market approach to global health, and whether it reworks or solidifies paternalistic Global North–South relations. We consider some of the limits of work on NTD to date, suggesting that although the NTD worldview does not escape the neo-colonial history of global health, it can actualise it under a different form. [ABSTRACT FROM PUBLISHER]

Recent reports on Religious Education (RE) in England and Wales highlight the need for guidance on pedagogy and learning. The RE-flect project addressed this by promoting the creation of metacognitively oriented learning environments in primary school RE classrooms. Six primary school teachers and 160 pupils (eight to 10 years of age) took part in the second year of this two year project. Meta-thinking, worldview and resources zones were created in each classroom. Attainment in RE and pupil perceptions of the learning environment were measured. Data from classroom observations, Worldview Profiles (WVP), and pupil and teacher interviews were analysed qualitatively. Results show an overall increase in attainment; a positive change in pupil perceptions of the learning environment; and the ability of pupils to reflect on and articulate their worldviews. Implications for RE curricular and pedagogy are discussed. [ABSTRACT FROM PUBLISHER]

The Lautsi case in Italy attracted widespread attention in Europe and beyond. Though the issue under contention was a Christian symbol, the European Court of Human Rights (ECHR) judgements showed changes in assessment both about religion (in contrast with former cases regarding Muslim veils) and secularism (which did not have the same meaning for everyone). In light of those rulings, this paper reflects on the concepts of neutrality and secularism and their normative implications for European citizens in terms of belonging, solidarity and cohesion. An open and plural public sphere, in which intercultural exchange can flourish, is crucial if Europe is serious about the integration of its immigrants, many of whom possess a Muslim background. A ‘post-secular’ Europe may have to reconsider long-held stereotypes about religion and nuance its self-understanding as ‘secular’, in a way that religious citizens can identify with Europe too. The discussion will draw on the ideas of Taylor, Casanova, Habermas, Weiler and Beck to illustrate some of the political, ethical and theoretical complexities of the Lautsi case, specifically issues to do with neutrality, secularism and the role of religion in the public sphere. [ABSTRACT FROM PUBLISHER]