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Worldviews about human's relationship with the natural world play an important role in psychological health. However, very little is currently known regarding the way worldviews about nature are linked with psychological health during a severe natural disaster and how this link may differ according to cultural context. In this study, we measured individual differences in worldviews about nature and psychological health during the 2020 COVID-19 pandemic within two different cultural contexts (Japan and United States). We found that across Japanese and American cultural contexts, holding a harmony-with-nature worldview was positively associated with improved psychological health during the COVID-19 pandemic. We also found that culture moderated the link between mastery-over-nature worldviews and negative affect. Americans showed a stronger link between mastery-over-nature worldviews and negative affect than Japanese. These findings support the biophilia hypothesis and contribute to theories differentiating Japanese and American cultural contexts based on naïve dialecticism and susceptibility to cognitive dissonance.

The increasing societal diversity of religions and worldviews (R&W) in Swedish preschools affects what competencies today's preschool teachers need and what needs to be taught in Swedish Preschool Teacher Education (PTE). The study aims to investigate the content and discursive norms regarding religion and worldviews in Swedish PTEs on a national policy level and contribute to knowledge in the research field of Religious Studies and Higher Education. The PTE curricula of all the twenty Higher Education institutions offering PTE in Sweden in 2022 are investigated using text-centred discourse analysis, together with a theoretical and analytical tool for analyzing different dimensions of the PTEs and the potential for them to function as socially sustainable communities of care. The results show that even though there might be implicit incentives for teaching about R&W, all but one of the educational curricula of the twenty PTEs in Sweden lack explicit mention of 'religion'. Based on the results, we can see that at a national policy level, the content of the educational curricula reproduces liberal secular and humanist worldviews as norms for the PTEs. There is also a lack of explicit policy-related incentives for the PTEs to promote social sustainability regarding equipping students with proper knowledge and skills for developing care-centered and norm-critical R&W literacy. [ABSTRACT FROM AUTHOR]

Le présent article trouve sa source dans le documentaire militant Inuk en colère (Angry Inuk , 2016), de la cinéaste inuite Alethea Arnaquq-Baril. Enchâssé dans l'argumentation d' Inuk en colère pour le droit de faire le commerce des produits du phoque afin que sa consommation ne se limite pas à la subsistance locale repose l'impératif écologique capital de réévaluer sérieusement les modes de savoir eurocentriques inappropriés et leur exclusion des traditions scientifiques complémentaires tirées de points de vue non européens. Par conséquent, la présente étude analyse le dévoilement que fait Inuk en colère de la dépendance de la durabilité écologique et économique à un cadre épistémologique plus profond, non dominé par des points de vue occidentaux, et qui, en toute logique, appuie des objectifs à long terme de vitalité plutôt que d'accumulation. L'article s'appuie sur les principes exposés dans le documentaire d'Alethea Arnaquq-Baril pour analyser des œuvres populaires d'écocinéma de tous genres. Il propose des analyses comparatives des textes de film dans leur contexte socioculturel et esthétique, de manière à mettre en relief les recherches scientifiques et philosophiques autochtones. L'article tente donc de débusquer les lacunes engendrées par les traditions eurocentriques dominantes qui continuent de régir les sciences de l'environnement occidentales et d'en influencer l'expression dans le cinéma populaire, ce qui renforce et perpétue des hypothèses scientifiques hégémoniques boiteuses. À ce titre, le présent article vise à jeter la lumière sur les failles épistémologiques sous-jacentes qui inhibent la création d'œuvres écocinématographiques paradigmatiques percutantes et à vaste portée en mesure de définir le genre. This article takes as its starting point Inuk filmmaker Alethea Arnaquq-Baril's activist documentary Angry Inuk (2016). Embedded within Angry Inuk 's argument for the right to trade seal products for consumption beyond local subsistence lies the crucial ecological imperative to profoundly reconsider inadequate Eurocentric ways of knowing and their exclusion of complementary scientific traditions based in non-European world-views. The current study therefore considers Angry Inuk 's unveiling of the dependence of ecological and economic sustainability on a deeper epistemological framework not dominated by Western worldviews that coherently supports long-term objectives privileging vitality rather than accumulation. Using the principles exhibited in Arnaquq-Baril's documentary as a springboard, the article goes on to place these into conversation with key mainstream works of ecocinema across genres. It thus proposes comparative analyses of film texts alongside their sociocultural and aesthetic contexts within a framework that foregrounds Indigenous scientific and philosophical scholarship. The article thereby seeks to uncover the lacunae engendered by dominant Eurocentric traditions that continue to govern Western environmental science and influence its expressions in mainstream cinema, which in turn reinforce and perpetuate flawed hegemonic scientific assumptions. As such, the current investigation aims to shed light on underlying epistemological shortcomings that inhibit the creation of wide-reaching, paradigmatic, impactful, and genre-defining works of ecocinema. [ABSTRACT FROM AUTHOR]

A theoretical framework is provided to explore teleonomy as a problem of self-causation, distinct from upward, downward and reticulate causation. Causality theories in biology are often formulated within hierarchy theories, where causation is conceptualized as running up or down the rungs of a ladder-like hierarchy or, more recently, as moving between multiple hierarchies. Research on the genealogy of cosmologies demonstrates that in addition to hierarchy theories, causality theories also depend upon ideas of time. This paper explores the roots and impact of both time and hierarchy thinking on causal reasoning in the evolutionary sciences. Within evolutionary biology, the Neodarwinian synthesis adheres to a linear notion of time associated with linear hierarchies that portray upward causation. Eco-evo-devo schools recognize the importance of downward causation and consequently receive resistance from the standard view because downward causation is sometimes understood as backward causation, considered impossible by adherents of a linear time model. In contrast, downward causation works with a spatial or presential time notion. Hybridization, lateral gene transfer, infective heredity, symbiosis and symbiogenesis require recognition of reticulate causation occurring in both space and time, or spacetime, between distinct and interacting ontological hierarchies. Teleonomy is distinct from these types of causation because it invokes the problem of self-causation. By asking how the focal level in a hierarchy can persist through time, self-causation raises philosophical concerns on the nature of duration, identity and individuality. [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]

Previous research has shown that worldviews can serve as a coping response to periods of difficulty or struggle, and worldviews can also change on account of difficulty. This paper investigates the impacts worldviews have on the nature and trajectory of meditation-related challenges, as well as how worldviews change or are impacted by such challenges. The context of meditation-related challenges provided by data from the Varieties of Contemplative Experience research project offers a unique insight into the dynamics between worldviews and meditation. Buddhist meditation practitioners and meditation experts interviewed for the study report how, for some, worldviews can serve as a risk factor impacting the onset and trajectory of meditation-related challenges, while, for others, worldviews (e.g., being given a worldview, applying a worldview, or changing a worldview) were reported as a remedy for mitigating challenging experiences and/or their associated distress. Buddhist meditation practitioners and teachers in the contemporary West are also situated in a cultural context in which religious and scientific worldviews and explanatory frameworks are dually available. Furthermore, the context of "Buddhist modernism" has also promoted a unique configuration in which the theory and practice of Buddhism is presented as being closely compatible with science. We identify and discuss the various impacts that religious and scientific worldviews have on meditation practitioners and meditation teachers who navigate periods of challenge associated with the practice. [ABSTRACT FROM AUTHOR]

Textbook is not as it being to read out but too instill values, ethics and standards of society specified within the educational modules. Essentially, the educational programs of Pakistani educational programs are largely constructed on the celebration of history which is instructed in several subjects like, Islamiat, Social Studies, Pakistan Studies, history and languages. Such textbooks are being utilized as an instrument to proliferate and propagate national heroes whereas speaking to stories of Pakistani national figures. These top class personalities (heroes) carry certain covered up and expecting philosophies and ideologies. The point of this investigation is to investigate the aiming and covering up the belief systems carried by Narratives of Pakistani National Heroes in English Language Textbooks at Higher Secondary level in Sindh, Pakistan endorsed by Sindh Textbook Board. Besides this, paper also examines the distinctive features such as identity, ideology, theme, author’s objectivity and construction of certain ideas which are hidden behind the representation of national heroes. They promote the ideologies of Islam, nationalism, fundamental division of the Muslims and Hindus, patriotism and anti-India that can make young learners nationalist, religious and militaristic. These themes and ideologies can cause exploitation and manipulation of religious, misrepresentation of reality, misinterpretation of different facts, strengthening of various practices and so on. For this research study, the qualitative method was applied. TA (textual analysis) was the method which is applied in such types of research works. We applied Foucault Social Constructive Model as a systematic model to explore the intended and unknown ideologies that have been propagated and promoted by the Pakistani national heroes.

This work examines worldview predictors of attitudes toward nanotechnology, human gene editing (HGE), and artificial intelligence. By simultaneously assessing the relative predictive value of various worldview variables in two Dutch samples (total N = 614), we obtained evidence for spirituality as a key predictor of skepticism across domains. Religiosity consistently predicted HGE skepticism only. Lower faith in science contributed to these relationships. Aversion to tampering with nature predicted skepticism across domains. These results speak to the importance of religiosity and spirituality for scientific innovation attitudes and emphasize the need for a detailed consideration of worldviews that shape these attitudes. [ABSTRACT FROM AUTHOR]

In this review essay, I consider two recent works on climate change in the Pacific, one monograph (Engaging Environments in Tonga) by an anthropologist and keeper of Oceanic collections in Oslo, and one edited volume (Managing Climate Change Adaptation in the Pacific Region) by a sustainability and climate change management specialist from Hamburg. I situate these two very divergent studies in relation to broader debates and trends in studies and narratives about climate change in the Pacific, focusing in particular on “adaptation” as a priority for research and policy, and on tensions between portrayals of Pacific peoples as respectively creative and resilient, versus as vulnerable and in need of rescue by Western science. In doing so, the divergent epistemologies that are at the core of the relations between indigenous and exogenous knowledge are highlighted, at the same time questioning enduring power dynamics and whether indigeneity and climate change research can actually contribute to knowledge production. [ABSTRACT FROM AUTHOR]

What determines whether people perceive helping refugees as risky? Based on predictions of the Cultural Theory of Risk, we experimentally investigated whether people’s perception of risk depends on their value orientations and whether presenting balanced arguments affects risk assessments. Participants (N=1004) indicated the level of risk they see in the possibility of their country accepting refugees in 2015 refugee crisis in Europe, as well as in a less polarizing topic of mandatory MMR vaccination for comparison. Half of the sample read balanced arguments about these topics before risk assessment and the other half did not. Contrary to our predictions, balanced arguments did not influence how people perceived risks in either domain. Rather, risk assessment was affected by their worldviews: those who held fundamentalist values and believed in a strong State, tended to see helping refugees as risky. Mandatory vaccination was threatening for those in favor of fundamentalist values, but opposed to state interventions. Moreover, the subjective feeling of being knowledgeable of the refugee crisis, regardless of the accuracy of this knowledge, increased risk perception; for vaccination, more information was associated with decreased risk. Results suggest that risk assessment is influenced by people’s worldviews and perceived urgency of the respective issues.

Current post-carbon transition trajectories are primarily focused on external solutions, while citizens’ inner lives and roles in collective transformation and system change processes are largely overlooked. To address this gap, this study aims to explore the potential role of citizens as active agents of change. Specifically, it examines how citizens perceive and address climate change, the factors that can empower and motivate them to act, and how they imagine future transformation pathways and their own role within them. Based on a combined SenseMaker and Grounded Theory methodology, we explore citizens’ perspectives and discuss their implications for improving current approaches and discourses, such as lifestyle environmentalism and post-growth. Our findings provide important insights into the interplay between people’s motivation, sense of agency, and social paradigms, with direct implications for policy and practice. They show that the materialistic growth paradigm under which most people act does not support motivation and engagement in sustainability transformations. Secondly, although intrinsic motivation, along with values such as care and community, increase engagement and transformation, they are seldom reflected in current policy approaches and discourses. Thirdly, a sense of agency is key for lasting individual and collective engagement. Put together, the results indicate that empowering individual and collective agency requires challenging current societal and systemic values that lie at the root of today’s crises. Supporting conditions that allow the emergence of new social paradigms through targeted actions at individual, collective, and system levels is thus crucial to tackling climate change and meeting policy targets.

Beginning in the mid-1970s, the term “worldview” gradually became popular among evangelical and fundamentalist Christians as a result of the work of Francis A Schaeffer. He popularized the term through his best-selling books and films. This paper argues that in developing his thoughts about worldviews, Schaeffer appropriated earlier, and far more sophisticated, theories from Abraham Kuyper and Herman Dooyeweerd. The ideas of these men are explored to enable readers to understand the way evangelicals developed Schaeffer’s ideas. It is argued that they moved away from the way both Schaeffer and his mentors used the term. As a result, they lost sight of the fact that understanding worldviews was intended by Kuyper, Dooyeweerd, and Schaeffer to facilitate discussion between people holding very different views. Instead, worldview was turned into a propaganda device that enable people to avoid engagement with people and ideas they dislike. The paper concludes by suggesting that instead of dismissing Christians who employ worldview thinking for political purposes they ought to be challenged to develop a fuller understanding of worldview and confronted with the insights of Kuyper and Dooyeweerd upon which Schaeffer built his ideas. https://doi.org/10.19108/KOERS.88.1.2523

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 text lists and analyzes the objectives of studies on Mexican traditional medicine and the different ways of studying it between the late 1930s and the present. The aims of said studies and the changes generated in them are established. In addition, the main characteristics of the ways of studying them are described and analyzed, which, despite the time, have remained the dominant ones throughout said period. [ABSTRACT FROM AUTHOR]

Since the mid‐20th century, the so‐called Great Acceleration (sensu Steffen et al., 2007, https://doi.org/10.1579/0044-7447(2007)36[614:TAAHNO]2.0.CO;2) has amplified processes of ecosystem degradation, extinction of biological species, displacement of local peoples, losses of languages, and cultural diversity. These losses are still underperceived by the academic community, and by a global society that is disconnected from biocultural diversity. To reconnect society with biocultural diversity, we integrate temporal and spatial dimensions of seasonal cycles, by combining two conceptual frameworks: ecological calendars and the "3Hs" model of the biocultural ethic (sensu Rozzi, 2012, https://doi.org/10.5840/enviroethics20123414). The latter values the vital links between human and other‐than‐human co‐inhabitants, their life habits (e.g., cultural practices of humans or life cycles of other‐than‐human species), and the structure and processes of their shared habitats. This integration enhances an understanding of links between cultural practices and the life cycles of biocultural keystone species. As a synthesis, we use the term biocultural calendars to emphasize their co‐constitutive nature that result from interactions between dynamic biophysical and cultural processes embedded in specific ecosystems and cultures. These calendars link astronomical, biological, and cultural seasonal cycles that sustain life and enhance the integration of Indigenous and scientific knowledge to confront challenges of climate change faced from local to global scales. To illustrate this integration, we examine cultural practices and socio‐environmental changes across four contrasting ethnolinguistic communities in southwestern South America, from southern to northern Chile along a marked climatic gradient to show the broad application of the concept of biocultural calendars. Plain Language Summary: We combine ecological calendars and the biocultural ethic. The first refers to natural or seasonal calendars and focuses on the temporal scale of life cycles and other ecological phenomena observed at a given place. The second emphasizes the vital links among human and non‐human co‐inhabitants, their habits (e.g., cultural practices of humans or life cycles of other‐than‐human species) in shared habitats (the "3Hs" of the biocultural ethic). Close observation of biological and cultural diversity, and their interrelationships (in short, biocultural diversity), synchronizes cultural practices with natural processes at specific places. This synchrony is particularly relevant in the context of climate change because by being locally attuned, communities enhance their capacity to adapt their activities to the variability of temperature, rainfall, and other climatic events. In this article we use the term biocultural calendars to more closely understand the links between different life habits in contrasting habitats and annual seasons. In this way, biocultural calendars provide an understanding of biological and cultural heterogeneity in different seasons and regions of the world that can help us adapt to a rapidly changing world. Key Points: Biocultural calendars are co‐constitutively generated through interactions between dynamic biophysical and cultural processesThe biocultural ethic's 3Hs model values the vital links among human and other‐than‐human co‐inhabitants, their habits, and shared habitatsBiocultural calendars are based on seasonal cycles of keystone species that are part of communities of co‐inhabitants [ABSTRACT FROM AUTHOR]

Over the past two decades, a debate has arisen concerning the history and philosophy of hospice and palliative care. This critical essay extends this debate by linking the analysis of Dame Cicely Saunders' writings with the concept of worldview, exploring the modern hospice movement vis-à-vis Saunders' approach to terminal care. Worldviews as cultural classifications of reality provide groups and individuals with meaning to navigate everyday and liminal situations. Using this concept in connection to the discipline of the sociology of knowledge, it is possible to grasp how the origins and principles of modern hospice care, from which current palliative care practices evolved, relate to the sociocultural environment of the postwar era in the West. The analysis focuses on a selected body of Saunders' writings, mainly written in the 1960s and 1970s, and discusses different components and functions of her revolutionary care paradigm. In this essay, I show that Saunders' vision of hospice care entails much more than a set of health care practices; it is a complex construct of knowledge and ideas that offers distinct procedures to shelter the dying from pain and loss of meaning. Her vision builds on medical advances and incorporates norms and attitudes related to secularised Protestant and New Age culture, which fostered privatised types of religion and individualistic ideologies and theodicies. [ABSTRACT FROM AUTHOR]

Investment in the hydrogen economy is increasing at unprecedented rates. To ensure a swift transition, understanding the diverse perspectives of and how to work collaboratively with all sectors of society is needed. In doing so, how industry stakeholders understand community perceptions and view their role in mediating perceived issues needs to be better understood. Therefore, this study aims to investigate how industry assumptions of community perspectives of hydrogen technologies compare and contrast with those in an Australian context. Using inductive thematic analysis, this exploratory project analysed 45 publicly-available submissions received in 2019 for the National Hydrogen Strategy from the industry perspective, and 62 public submissions received in 2019–2020 for the Victorian Green Hydrogen Discussion Paper from the community perspective. Results show that industry stakeholder assumptions about community concerns tended to reflect specific technical issues as opposed to those reported by the community: moral obligations to climate, environment, and future generations. Findings indicate that further work is needed to better align industry understandings and characterisations of the broader public. Several practical implications for the energy sector are noted. First, hydrogen is unlikely to be immune to community concerns faced by other energy projects; therefore, a robust plan for community inclusion that considers a range of complex, contextual factors is required. Second, there is an opportunity for the formation of a more collaborative approach, which integrates industry and community goals and values. Third, industry and government may benefit from viewing the community as an under-utilised, valuable partnership or resource rather than an object to be managed as part of a development process. We contend that a collaborative framework, including approaches such as co-design and shared identity formation may be critical to furthering the hydrogen agenda. • This study explores community and industry perspectives to advance hydrogen economy. • Worldviews and values informed perspectives of industry and community stakeholders. • Community perspectives were driven by future and greenhouse gas emission concerns. • Industry assumed community would be most concerned about the safety of hydrogen. • Results indicate that community and industry should be involved in unison. [ABSTRACT FROM AUTHOR]

We should rethink individual and collective positions that promote and sustain the health of the planet and people in an era of increasing uncertainty and unpredictability concerning various threats to our lives and the livelihoods of all living species on Earth. This fundamental rethink is a prerequisite before radical societal change is implemented to respond more effectively to persistent global problems than numerous ineffective responses during the last 50 years. Our positionality, which defines and is mutually defined by fundamental values and worldviews, will influence how we anticipate or discount the risk and threats to our common future. This contribution follows a period of documentary research and personal reflections at the Ecumenical Institute at the Château de Bossey, in Switzerland. The aim was to reconsider a global, conceptual framework that acknowledges pluralism and includes an ecumenic and ecological interpretation of people–environment interrelations. Given that ecumene, economy, and ecology have the same linguistic roots in ancient Greek philosophy, combining them with core principles of human ecology creates an inclusive and wholistic framework for repositioning ourselves using eco-ethical principles and equitable and just values in a world of persistent problems that threaten life on Earth. This repositioning can begin by reconnecting children and adults with natural ecosystems, and three approaches currently applied are included. [ABSTRACT FROM AUTHOR]

The conversation regarding worldviews and Christian leadership is a significant one because these ideas can greatly influence social and organizational interactions, actions, and decision-making processes. Just because a leader identifies as a Christian does not necessarily mean that their leadership is Christian-based. Christian leadership is only considered to be so when it is anchored on biblical faith. Furthermore, faith must influence the leader's actions and decisions on issues such as policy, organizational structure, or the development of programs and how they are implemented. The understanding of Imago Dei and Shalom can greatly impact one's leadership by shaping their actions, behaviors, and decisions, ensuring they are God-driven and centered around human value and dignity to promote organizational and human flourishing. [ABSTRACT FROM AUTHOR]

Explaining how children first become active prosocial and then later moral agents requires, we argue, beginning with action and interaction with others. We take a process-relational perspective and draw on developmental systems theory in arguing that infants cannot be born knowing about prosociality or morality or anything else. Instead, they are born with emerging abilities to act and react. Their biological embodiment links them to their environment and creates the social environment in which they develop. A clear distinction between biological and social levels cannot be made in the context of ongoing development because they are thoroughly interwoven in a bidirectional system in which they mutually create each other. We focus on infants’ emerging ability to interact and develop within a human developmental system, and prosociality and morality emerge at the level of interaction. Caring is a constitutive aspect of the forms of experience in which infants are embedded in the process of becoming persons. Infants are immersed in a world of mutual responsiveness within caring relationships that are infused with concern, interest, and enjoyment. In such a developmental system, infants become persons when they are treated as persons. [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]

Religious and spiritual experiences often form significant elements of people’s narratives about their faith and lives, but the impact of these experiences is often neglected in academic studies. This study investigated the connections between perceived experiences of God and beliefs in the lives of five members of a Baptist church in Britain, using data from semi-structured interviews. Interpretative phenomenological analysis (IPA) was used to explore the data and develop 11 recurrent sub-themes, organized into two super-ordinate themes: “Knowing God” and “Living in the World.” There were idiosyncratic differences between the experiences of the participants, but they all perceived God communicating with them and attributed certain events to God’s influence. These experiences developed real and meaningful relationships with God, and the participants’ faith affected every aspect of their lives, shaping their actions, beliefs and daily lived experiences. The participants’ diverse experiences and beliefs created mutually supporting meaning systems (or worldviews) that were much stronger than the individual elements that contributed to them. God was an intrinsic part of the participants’ social reality, and their lived experiences cannot be adequately understood without appreciating the influence of this central aspect of their lives. These findings show the importance of taking a holistic and idiographic perspective when studying religiosity and spirituality. The study also demonstrates IPA is a useful and effective tool for studying lived experiences of religiosity and spirituality and supports its broader use to investigate such phenomena.

This paper analyzes the ideas and doctrines of Ibn Taimiyah (661-728/1263-1328), an acclaimed Muslim jurist, theologian and reformist in medieval Islam. His juristic opinion and influential kalam and classical school had substantial impact on contemporary Islamic religious outlook, as well as his ideology that deeply impacted the modern salafis movement. This study was conducted based on descriptive and analytical method, deriving its material from library sources, mainly from Ibn Taymiyah’s critical and groundbreaking works as well as from primary and secondary work on him. The finding shows that his theological works had intense and profound impact on classical and contemporary writings of Islamic theology that extensively derived from his fatwa (religious verdict) that informed dynamic understanding of Islam and its religious ideal.

The co-authors, a racialized woman from India and a Nanualco (Indigenous Mesoamerican peoples whose ancestral territory encompasses central Mexico to the tip of Costa Rica) man from Nahua-Pipil (another name for Nanualco people) territory in El Salvador are encountering increasing discourse and action about diversity, equity, and inclusion (DEI) within academia in Canada. The DEI initiatives rooted in the Eurocentric worldview are found to reproduce the same inequities they are attempting to address. Given this context, the co-authors engaged in a process of dialogic reflections and co-learning over a period of 6 years to critically examine the notions of DEI considering their lived experiences, the domination of Eurocentric worldview, and an emerging understanding of their own ancestral worldviews. The co-authors express the need to dismantle the domination of the Eurocentric worldview and to expand the notions of DEI by honouring diverse worldviews within and beyond academia. [ABSTRACT FROM AUTHOR]

Our world is arguably in existential crisi s , with crises manifesting in nearly every facet of our existence, from education, mental health, and culture, to democracy, environment, and institutions. As our worldviews are often considered a root cause of this crisis, numerous voices emphasize the need for more transformative approaches that actively engage these deep leverage points (i.e., the places in complex systems where intervening may enable transformative, systemic change). To explore these ideas, we developed a new approach in the context of our sustainability education at Utrecht University, which we refer to as the Worldview Journey. In this article we use educational design research to present the first two phases of our intervention-design: 1) our needs analysis and problem identification, and 2) our design development and implementation, consisting of multiple iterations of conceptualizing and prototyping, while using student evaluations (n=360). Though the third phase of formal evaluation is still to be conducted, our results underscore that our intervention responds to a critical gap in current sustainability curricula (and arguably beyond) of learning to reflectively engage with diverse perspectives and worldviews, while offering an exemplary approach to address this gap. Simultaneously, our results offer a qualitative impression of students' reception of this approach, demonstrating that 1) examining worldviews in a personal, transformative manner was greatly appreciated; 2) as was the usage of transformative learning methods; 3) with students frequently reporting small but meaningful perspective-shifts as outcome of the intervention; 4) which may thereby contribute to the development of important human, democratic capabilities. As the latter may be crucial in addressing the multiplicity of crises humanity is facing, our study arguably forges a new pathway for designing interventions that concurrently invite for personal, cultural, and systems transformation. • Design of an intervention supporting reflective engagement with diverse worldviews. • Responding to a gap in curricula while offering an exemplary approach to address it. • A qualitative impression of student evaluations (n=360) suggests that. • Examining worldviews in a personal, transformative manner was greatly appreciated. • With students reporting small but meaningful perspective-shifts as outcome. [ABSTRACT FROM AUTHOR]

Traditional Ecological Knowledge or the knowledge systems of the Indigenous peoples and local communities may be translated into lifeways that are climate resilient. Indigenous and local practices related to weather forecasting, resource management, architecture and the use of social capital in times of crisis facilitate sustainable production and consumption, carbon sequestration, biodiversity conservation and disaster management, all of which are of immense importance to climate change adaptation and mitigation. However, it is crucial to note that TEK translated into climate-resilient practices is founded on an ecocentric worldview that ascribes agency and a moral standing to the non-human entities of Nature. In contrast, the lifeways of modern Western society and those built on its model are largely found to have a negative impact on the environment as they result in unsustainable production and consumption, pollution and biodiversity loss. Anthropocentrism which tells about the worldview of modern Western society asserts the centrality of the human species and reduces the rest of Nature to a mere resource that ought to be exploited for meeting human needs. Undoubtedly, worldviews have a bearing on human behaviour. Measures taken by intergovernmental organisations to adapt to and mitigate climate change largely focus on enabling lifestyle changes of the masses that would promote climate resilience and minimize the adverse impact of anthropogenic activities on the environment. That such measures have not been effective enough is confirmed by reports such as the Adaptation Gap Report 2023 by the UNEP and the NDC Synthesis Report 2021 by the UNFCCC. This paper discusses the significance of Indigenous worldviews and practices in the context of climate action and encourages a rethinking and restructuring of the dominant anthropocentric worldview in favour of a more holistic, ecocentric one as embodied by Indigenous peoples and local communities to better facilitate the achievement of sustainable development and help address climate change. [ABSTRACT FROM AUTHOR]

Abstract Since the mid‐20th century, the so‐called Great Acceleration (sensu Steffen et al., 2007, https://doi.org/10.1579/0044-7447(2007)36[614:TAAHNO]2.0.CO;2) has amplified processes of ecosystem degradation, extinction of biological species, displacement of local peoples, losses of languages, and cultural diversity. These losses are still underperceived by the academic community, and by a global society that is disconnected from biocultural diversity. To reconnect society with biocultural diversity, we integrate temporal and spatial dimensions of seasonal cycles, by combining two conceptual frameworks: ecological calendars and the “3Hs” model of the biocultural ethic (sensu Rozzi, 2012, https://doi.org/10.5840/enviroethics20123414). The latter values the vital links between human and other‐than‐human co‐inhabitants, their life habits (e.g., cultural practices of humans or life cycles of other‐than‐human species), and the structure and processes of their shared habitats. This integration enhances an understanding of links between cultural practices and the life cycles of biocultural keystone species. As a synthesis, we use the term biocultural calendars to emphasize their co‐constitutive nature that result from interactions between dynamic biophysical and cultural processes embedded in specific ecosystems and cultures. These calendars link astronomical, biological, and cultural seasonal cycles that sustain life and enhance the integration of Indigenous and scientific knowledge to confront challenges of climate change faced from local to global scales. To illustrate this integration, we examine cultural practices and socio‐environmental changes across four contrasting ethnolinguistic communities in southwestern South America, from southern to northern Chile along a marked climatic gradient to show the broad application of the concept of biocultural calendars.

There is now widespread recognition that the dominant approaches to addressing the climate crisis to date have been insufficient. One reason for this is their failure to account for the influential role played by inner dimensions such as worldviews, values and beliefs in shaping how we understand and respond to this urgent issue. This paper explores how worldviews are both an insufficiently understood factor and an under-utilised tool that could enable more transformative governance responses to climate change. It introduces the concept of developmentally-based worldviews, focusing on the five worldviews most prevalent amongst leaders and managers today and how climate change is understood and approached by each. Applying a worldviews perspective to the global climate governance arena, the paper shows how operating from Conformist, Expert and Achiever worldviews can result in less capacity to respond to change and uncertainty, engage in reflective learning and be open to multiple perspectives - all aspects regarded as important for achieving transformative action - than operating from Pluralist and Strategist worldviews,. Tools such as mindfulness training and developmentally-informed leadership education are likely to be helpful in further developing the capacity of individuals and organisations to engage in truly transformative climate governance.

Orientation: Leaders need goodness-of-fit with the context in which they are leading, and coaching is considered an effective strategy to achieve this. Research purpose: To critically problematise current dominant coaching strategies in terms of their underlying worldviews, in order to assess their potential effectiveness and relevance in enhancing context‒leadership goodness-of-fit, given the emerging context faced by leaders. Motivation for the study: The current ever-changing context of leaders requires different thinking, including with regard to coaching. The framework of the coaching landscape, with its associated building blocks, provides the conceptual framework for the review of current coaching strategies. Three dominant worldviews that have historically influenced the thinking in social sciences are employed in this review, namely Newtonian, general systems theory and complexity or chaos (second-order systemic thinking). Research approach/design and method: This was a critical conceptual study aimed at problematising the worldviews informing the currently dominant coaching strategies. Main findings: The problematising of the worldviews underlying the dominant coaching strategies revealed that these strategies are not always informed by a worldview congruent with that demanded by the qualities and features of the world that leaders currently face. There is a pressing need for a coaching strategy informed by a complexity or chaos (second-order systemic) worldview, which better meets the emerging contextual demands and requirements imposed on leaders in practice. Practical/managerial implications: A different coaching strategy, called systemic coaching, is proposed. Contribution/value-add: The proposed systemic coaching strategy is highly suitable to bringing about improved goodness-of-fit between the leader and the emerging context.

The article examines the ethnographic case of the Civil Resistance Organisation Luz y Fuerza del Pueblo, located in Chiapas, in south-eastern Mexico. It is a social movement whose members are mostly indigenous and peasants, and whose struggle is for universal and non-discriminatory access to electricity. But, at the same time, it makes electricity the means of a broader struggle for autonomy and to assert an alternative worldview to that of capitalist modernity. In the first part, the text describes the characteristics of the condition of marginalisation in which Mexican indigenous peoples live and proposes an account of the indigenist policies that the Mexican state has implemented with the purpose of assimilating its indigenous population. In the second part, it reconstructs the progressive emergence of autonomy claims among Mexican grassroots movements, underlining how the indigenist paradigm has "unintentionally" propitiated them. Finally, after tracing the genesis and explaining the functioning of Luz y Fuerza del Pueblo, it analyses the original forms of autonomy this latter produces, highlighting the ontological contribution provided by the Mayan worldviews.

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