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The intersection of ethics, religion, theology, and peace studies is intensifying through increasingly multi‐disciplinary, contextual, explicitly normative scholarship. This book discussion demonstrates this claim through its profiles of an introduction to Christian ethics by Ellen Ott Marshall, a case study of the School of the Americas Watch by Kyle B. T. Lambelet, a case study of the American Jewish Palestine solidarity movement by Atalia Omer, and a global, historical study of Christian ethics by Cecilia Lynch. Though their methods and subjects vary, these authors are collectively renewing a history of mutual enrichment between religious ethics and peace studies, employing theories of lived, ambivalent religion. To begin, this essay provides introductory remarks about the field of peace studies, highlighting the evolving involvement of religious actors. To conclude, it makes a plea for greater use of conflict theory and peace practice in religious ethics. [ABSTRACT FROM AUTHOR]

In this article, I propose the concept of "appropriation," widely used in cross-cultural contexts, as a new approach to the process of religious transformation in Late Antiquity. This approach has the advantage that it encompasses the entire spectrum of individual responses to the impact of Christianity that characterizes the period. It is thus a particularly dynamic concept, as it accurately takes into account the interactive nature of the process and views it "from the bottom-up," highlighting human agency. The variety of responses is illustrated by three case studies from Egypt — literature, monumental architecture (temples and churches), and magic — which can be regarded as exemplary for studying similar aspects of the religious transformation process in other areas of the (Eastern) Roman Empire. In each of these cases, the topic has until quite recently been viewed in terms of a "pagan" vs. Christianity framework, which has now been replaced by a more complex picture that exposes to the fullest extent the different forms of appropriation. [ABSTRACT FROM AUTHOR]

Copyright of Hispania Sacra is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Religião e Sociedade is the property of Instituto de Estudos da Religiao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study examines the association between an individual's religiosity and social trust. Using The Baylor Religion Survey I examine two general models of an individual's religiosity and how religiosity influences social trust. As social trust is both moral and experiential, religion provides a moral foundation on which trust is built, and that trust is reinforced through behaviors and activities, both religious and secular. Religiosity should then impact trust through both the beliefs which create that moral foundations of trust, and the actions taken to maintain it. Ultimately, I find that one's religiosity is best modeled as a single construct to predict social trust, and that the more religious one is, the higher their levels of social trust. Contrary to existing research, when examined as separate from religious participation, religious beliefs are not associated with social trust, but religious commitment is. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Henry VIII’s break with Rome and the emergence of the Royal Supremacy as an organizing principle and key element of theological fabric of the Church in England in the 1530s required adjustments to worship practices and thus affected the daily lives of the clergy and laity alike in ways that have never been fully elucidated. Looking systematically at alterations made to service books in use during Henry VIII’s reign challenges the persistent belief that not much changed in religious practice under the reign of Henry and sheds light on the agency of parish priests and local communities in interpreting and enacting the royal supremacy. The lived religion framework highlights the anthropological functions of ritual and helps understand the ways in which worship was harnessed to gain support for the Henrician reforms but even more significantly this approach provides heuristic tools to examine the pragmatic function of alterations, revealing what they meant to the people who effected them and to lay men who were charged with the enforcement of these changes. This article argues that the royal supremacy was a key component of the lived religion of Henry's subjects.

Conventual life in the early modern English communities in exile strictly observed the Rule and Constitutions which governed each house. These not only set out in great detail how every part of the day was to be spent but specified the spirit in which both lay sisters and choir nuns were to approach their tasks: all their time was devoted to God in a spirit of humility. Obituary notices commend many nuns for their assiduity in complying with these strictures, often over very long lives. Nevertheless, there was room for individuality provided it was expressed in the right spirit. This paper examines some examples of how the unusual co-existed with everyday life in a monastic setting.

This article examines how the lived religious practices of early seventeenth-century English women were presented and memorialised, through an analysis of biographical writing and printed funeral sermons. Focusing on both Catholic and Protestant women who lived and died in London between 1600 and 1660, it suggests that women’s charity work, particularly that which involved active labours such as feeding the poor, tending the sick, and assisting with childbirth, was presented as a key aspect of their lived religion. In this chapter I take ‘lived religion’ to mean practices which individuals, in this case, women, deliberately implemented as a means of having agency over their religious practice. These sources depict charitable acts as being instigated by the individual women themselves, acts which were performed electively, in addition to routines of prayer and contemplation, and acts which were accordingly viewed as an expression of piety and ownership over their religious lives. These descriptions are also moulded to the unique attributes of these individual women; they emphasise the deployment of proficiency in medicine or skill in garment-making, they accentuate the hospitality of these women and occasions where the poor or hungry were invited into the home. These elective charitable works are consequently presented as important forms of ‘active piety’ – as central to and as an important means of acting out one’s faith.

Book review of Kupari, Helena, and Elina Vuola (eds.), 2020. Orthodox Christianity and Gender. Dynamics of Tradition, Culture and Lived Practice.Routledge Studies in Religion (London & New York: Routledge). Open access publication: https://doi.org/10.4324/9780203701188: 214 pp.

“Lot’s wife looked back”. This detail in the migration journey of Lot and his family illustrates being caught in between needing to move forward but wanting to look back. Many adolescents who have migrated to Europe experience in-betweenness. This article begins from their reported practices of lived religion. This interpretive phenomenological analysis study brings together the domains of lived religion, migration theology, and adolescent development to better understand how pastoral care may address this liminal state. Looking at their descriptions of the presence and absence of important relationships, religious practices, and the experience of the divine shows the importance of these three areas working together. In the absence of strong proximal social relationships, many adolescents with a religious identity who have migrated to Europe turn their attention to the divine Godself. Releasing someone caught in between two places may require an awareness of the concepts of grief and loss, post-trauma theology, and skills in orienting and making social connections. One goal of pastoral care for adolescents who have experienced migration can be to provide a path out of the liminal in-between space to a place where there is room to flourish.

This article maps the repercussions of the use of reasonable accommodation, a recent framework referenced inside and outside Canadian courtrooms to respond to religiously framed differences. Drawing on three cases from Ontario and Quebec, we trace how the notion of reasonable accommodation—now invoked by the media and in public discourse—has moved beyond its initial legal moorings. After outlining the cases, we critique the framework with attention to its tendency to create theological arbitrators who assess reasonableness, and for how it rigidifies ‘our values’ in hierarchical ways. We propose an alternative model that focuses on navigation and negotiation and that emphasizes belonging, inclusion and lived religion.

The past decade has seen a shift of rhetoric, where religious actors are presented not just as aberrations in the secular and democratic order, but also as significant players in the development of peaceful and diversified societies. However, experiences of extremist religious groups raise questions about the legitimacy of involving religious actors in these kinds of processes, in particular in relation to security, which according to a classical perspective is a matter of national and international security agencies. This paper analyzes the challenges relating to the inclusion of religious actors in security situations in East Africa, particularly those involving confrontations between religious actors, in which the concept of the "religious other" has a specific reference. The main finding is that religious actors have a contribution to make in relation to security and conflict involving religion and faith, given that security is understood in a broader sense than the classical. [ABSTRACT FROM AUTHOR]

This article focusses on the issue of "traditional Islam" in Russia and the practices associated with it. Employing an approach that combines the concepts of lived religion and everyday nationalism, those practices are taken into consideration that are often interpreted in terms of vernacular Islam and regarded skeptically, if not outright rejected, by proponents of a more global Islam. Discussed in detail are commemoration ceremonies for the dead, prayers in the cemetery, saint veneration and local pilgrimage, the mawlid celebration and the use of prayer beads. These practices indicate an outlook on life, where Muslim believers cultivate a close connection to their environment and maintain personal relations to various human and more-than-human beings, thus creating the space for an exchange crossing the boundary between life and death. The article contributes to the anthropological study of Islam in Russia and—by focusing on religious practice—specifically attempts to capture the main characteristics of "traditional Islam." [ABSTRACT FROM AUTHOR]

Conceptually anchored on lived religion, this paper explores the meanings and experiences of health, illness, and healing among Filipino migrant women in Japan as they intersect with their religion. Likewise, it explores the functions and limitations of religion as migrant women face physical and mental health problems caused by work, marital status, and/or dislocation. Using biographical interviews and ethnography, this paper suggests that religion serves as a material and symbolic resource for making sense of health, illness and healing. As a material resource, it offered tangible, informational, and emotional support. It can however become limiting when personalised meanings and practices of religion frame illness based on morality, promote health misinformation, and delay healing and other health-seeking behaviours. Nonetheless, healing as perceived and experienced by Filipino migrant women involves lived religion in their complex meaning making and negotiated in terms of its physiological, spiritual and emotional effects. [ABSTRACT FROM AUTHOR]

The article begins with an analysis of Yossi Shain, Ha-Me'ah ha-Yisraelit ve-ha-Yisraelizaziyah shel ha-Yahadut (The Israeli Century and the Israelization of Judaism) (2019), which puts forward a novel and enlightening revisionist view of the relationship between Israeli and American Jewries. The second part of the article reveals essential problems with Shain's central argument. These come to a fore through the study of Judaism as a lived religion. Three examples are discussed at length to illustrate this point: developments in the religious lives of liberal Jews, Chabad, and Orthodox Feminism. [ABSTRACT FROM AUTHOR]

The value of studying lived religion, especially in relation to migration, is explained in this article. A theology of migration can focus on human dignity, diaconal care, justice, and motivations for Christians to care about migration. Or it can start with theological and Christological reflection, for instance, about how Christ is met in every migrant. But it can also include the study of the lived religion of migrants, their way of expressing their spirituality or experiencing church. Studying lived religion raises many questions for theology and especially for pastoral practices. These questions are discussed to stimulate more research into the lived religion of migrants themselves as a challenge for theology, without focusing only on how it functions as a coping factor. [ABSTRACT FROM AUTHOR]

This article is a response to Josh Reeves's recent book Against Methodology in Science and Religion: Recent Debates on Rationality and Theology that welcomes Reeves's proposal for an anti‐essentialist future for the field of science‐and‐religion, particularly because it has the potential to move the field beyond current, well‐worn methods: the dominance of Christian theology and doctrine, the importance of credibility strategies, and the dependence upon philosophical discourses. Reeves' proposal has the potential to open the science‐and‐religion field to other topics, problems, and methods, such as studying lived science‐and‐religion. One way of doing this is to study popular culture and its artifacts such as literature, which portrays a co‐mingling of religion and science at the level of day‐to‐day experiences and practices of characters. For at the level of lived experience, religion and science are not well‐defined disciplines neatly compartmentalized into separate academic departments. [ABSTRACT FROM AUTHOR]

The aim of this article is to present the results of a sociological study on everyday life within a female cloistered monastery. This is a radical form of religious life, highly routinised, distanced from the outside world and conducted in community yet in almost total silence. By elaborating upon the concepts of everyday and lived religion, the scope of our examination complements dominant sociological approaches to the study of this religious phenomenon. By addressing the following research question: 'Do cloistered monasteries de-individualise and totally regulate the life of nuns?', we discuss selected aspects of everyday life in the institution and its contemporary transformations related to, among other things, new communication technologies and new generations of nuns. We show that in this highly institutionalised place nuns remain reflexive individuals. [ABSTRACT FROM AUTHOR]

Copyright of Auster is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, we propose to rethink the image of God, especially the figure of the God-Father, based on the female images that structure, in a certain way, the "Sacred" core of the Harry Potter literary series. The capacity to love, experienced by the character Lílian Potter, is here the image of what can be called "Sacred" in the series, conceiving it as a center around which narratives and characters gravitate, generating values and giving meaning to human life. This analysis is possible through lived religion, as a hermeneutic instrument in practical theology, which proposes views and reflections on religion and religiosity beyond institutional religious circles and in dialogue with them. In this way, it is intended to contribute to the discussions on gender, culture and theology. [ABSTRACT FROM AUTHOR]

Bis ins 20. Jahrhundert wurde die jüdische materielle Kultur aus der Zeit des antiken Roms als irrelevant für die Interpretation und das Verständnis der Entstehung des Christentums betrachtet. Erst in den vergangenen Jahren kam es zu einem Paradigmenwechsel in der Wahrnehmung des komplexen Verhältnisses zwischen Juden und Christen in der Antike. Bis heute jedoch ringen Wissenschaftler um eine angemessene Terminologie, die diese sehr komplexen historischen Beziehungen angemessen beschreiben könnte. [ABSTRACT FROM AUTHOR]

This article discusses how women in Finland, the happiest country in the world in 2019, use new spiritual services and angels to cope with everyday life. Should not the high living standard and level of happiness decrease spirituality, as Norris and Inglehart suggest? The research material was collected using questionnaires in talks given by Irish mystic Lorna Byrne in Helsinki in 2011 and 2015. For the women studied, angels offer support and bring enchantment to their lives in a way institutionalized religion does not. While the high level of existential security decreases their religiousness, it opens these women up to other alternatives for new spirituality. [ABSTRACT FROM AUTHOR]

Our in-depth study of 12, spiritual but not religious (SBNR), participants arrested to protect nature as sacred presents a case to consider the religious and spiritual meanings of contemporary environmental and ecology movements. Through a lived religious approach to participants' narratives of environmental justice (ENVJ) activism, this paper identified four themes—reconstructing self and nature, re-envisioning social and moral life, living with vulnerability, and practices of spiritual and cultural work—whose meanings evidenced transformative spiritual effects on participants identity, ethics, coping, and ways of participating in society. Findings present a case to argue that although ENVJ activism resembles a SBNR phenomenon and satisfies criteria of an implicit religion, it most closely aligns with a contemporary nature religion whose substantive essence is an immanent sense of nature as sacred. [ABSTRACT FROM AUTHOR]

This article, based on the author's fieldwork in a Catholic context, aims to theorise the dilemmas of taking seriously religious worlds at precisely those moments when they may be in tension with academic worldviews in terms of epistemology and ontology. The lived religion approach has emerged as a critical enterprise which serves as a corrective to more text-based or macro-sociological approaches, developing a form of radical non-reductionism and a preference for ethnographic approaches. This article aims to explore this critical edge of the lived religion approach further to address the modernist legacy in the study of religion. It will do so by bringing two anthropological approaches into the conversation that both challenge, albeit in different ways, the modernist underpinnings of studying religion within anthropology: phenomenological anthropology and what is called 'the ontological turn'. The second part of the article centres on the question whether critique is possible in the pursuit of a non-reductionist approach to studying lived religion, taking up the question 'is critique secular?' posed by Talal Asad et al. This article suggests ways to take the impossibility of critique forward by following up some directions within the anthropological approaches already presented and linking this with feminist thinking on the status and role of academic knowledge. [ABSTRACT FROM AUTHOR]

Channeling, a New Age form of spirit mediumship, is a hyper-individualized religiosity, with proponents claiming that each person can create his/her own reality. Yet, most channels hold to very similar beliefs and practise their craft in a uniform manner. This, for most channels, involves moving through two stages: first, in the wild phase, they undergo powerful experiences of direct encounters with non-material beings who can be harsh and demanding, sensations are strongly embodied, the experience can be horrifying and its meaning remains obscure. In the second, cultivated stage, channels come to understand these raw experiences through pre-existing narratives of meaning learned from friends and literature, the entities channeled are benevolent, and both the content and the form of the sessions come to emphasize empowerment. Both the phenomenology and repetition of lived religion, it is shown, can serve as a regulating force, creating institutionalization of religious practices and beliefs, even when these advocate individualism and are situated in a milieu lacking any formal institutions. [ABSTRACT FROM AUTHOR]

The introduction to this special issue describes the emergence of the lived religion approach in relation to other approaches within the study of religion and sociology of religion as a way of going beyond the emphasis on texts and institutions, on the one hand, and the focus on the fate of religion in modern times, on the other hand. It also introduces the aim of this special issue, namely 'theorizing' lived religion. To do this, the authors summarize how the founders of this approach have conceptualized the topic of 'lived religion', adjacent approaches, and the theoretical underpinnings of their work. The authors propose three directions to develop the contribution a lived religion approach might make to theorizing: 1) explicating what is meant by 'religion' by drawing on work that studies religion as a category; 2) explicating how concepts and theories are developed based on lived religion research, with particular emphasis on the way tensions between modernist, disenchanting epistemologies and the enchanted, supernatural worlds of practitioners may inform theory and methodological reflection; 3) anchoring the doing of research, emphasizing the full research cycle in religious studies programs so that students have a solid basis for learning how to move back and forth between carrying out original research and conceptual/theoretical work. [ABSTRACT FROM AUTHOR]

In spite of the variety of often welcome everyday enchantments and empowerment that lived religion may bring to an individual in his/her personal life, it may become problematic in a person's social life due to provoking tensions with significant others who hold different worldviews. This controversy necessitates the adoption of tactics and practices for adjustment and regulation, should that individual wish to enhance the benefits of religious enchantment and, simultaneously, maintain his/her position in the shared social lifeworld. This article argues that ritual theory, particularly in combining the notions of ritual framing and the subjunctive mode of ritual, offers a promising approach to researching this dynamic. The ritual studies approach helps shed light on the sometimes quite subtle ways in which moving in and out of the ritual frame makes it possible to regulate the often delicate balance of enchantment and disenchantment. This article examines the case study of women engaging in angel spirituality in Finland and the way they are able to navigate different 'religious' and 'secular' worlds. It argues that the dynamic combination of ritual framing and the subjunctive mode of ritual works as important possibility work in everyday life in a society which is uneasy about very strong expressions of lived religion. [ABSTRACT FROM AUTHOR]

Contemporary spiritualties are often portrayed as a turn to a subjective and individualized form of religion, consisting of individually held truth claims or private peak experiences that are generated sporadically at retreats and workshops. The portrayal is ultimately related to a perception of everyday life in contemporary Euro-America as mundane, rationalized, and secular, but also the exclusion of practices centered on the body, the home and the everyday from what is deemed properly religious. This article explores the sacred technologies of the everyday among women in England who identify as Goddess worshippers. The purpose is to further the understanding of religion and the everyday, as well as the conceptualization of contemporary Goddess-worship as lived religion. Through examining narratives on the intersection between religion and everyday activities, the technologies of imbuing everyday life with a sacred dimension become visible. The sacred technologies imply skills that enable both imagining and relating to the sacred. The women consciously and diligently work to cultivate skills that would allow them to sense and make sense of the sacred, in other words, to foster a sense of withness through the means of a host of practices. I argue that the women actively endeavor to establish an everyday world that is experienced as inherently different from the secular and religious fields in their surroundings; hence it is not from disenchantment or an endeavor with no social consequences. The women's everyday is indeed infused with different strategies where the body, different practices, and material objects are central in cultivating a specific religious disposition that ultimately will change the way the women engage with and orient themselves in the world. [ABSTRACT FROM AUTHOR]

The academic study of Scientology (most often meant to mean the Church of Scientology) is complicated by a problematical inherited discourse between media, academics (and their students) and the Church of Scientology. In this short reflection piece, it is argued that this discourse should be understood within a wider context of attitudes to the study of New Religions within the academy, and the impact of CoS engagement with mainstream media. Additionally, it is argued that the preconceptions of both students and CoS representatives reflect these discourses, which in-turn impact not only upon research and teaching about Scientology, but also upon public projections of religious identity by the CoS. Referencing recent frameworks of Lived/Represented/Reported Religion, the article suggests that the study of diverse and everyday Scientology may offer a fruitful approach to future scholarship. [ABSTRACT FROM AUTHOR]

This essay considers the role of transgression in the work of performance artist Bob Flanagan and his partner Sheree Rose, asking what religious forms give it shape, make it legible, or allow it to resonate. It presents two claims. First, Catholic forms offered both a context against which--and a style through which--Flanagan and Rose transgressed religious and ableist norms, forming what I call Flanagan's "crip Catholicism." Second, this example of performance work by Flanagan and Rose suggests the purchase of analyzing "forms" in studies of religion and secularism and of lived religion more generally, asking how attention to Catholic, religious, or other kinds of form might expand our analytic resources, especially those drawn from ethnographic and historical inquiry. This essay proposes that attention to forms may help loosen methodological investments away from the seductive lure of interiority, belief, or agency toward other ways for understanding the shapes religion takes and the work that it does. [ABSTRACT FROM AUTHOR]

This introduction proposes directions for a comparative anthropology of Muslim and Christian religion. While the anthropologies of Islam and Christianity flourish, comparative inquiries across religious boundaries have remained remarkably underdeveloped. As a result, parallels, overlaps, and situated differences between religious groups in today's pluralist environments are often disregarded. This piece sets out the aim of this special section to develop ethnographic comparison, not of religious traditions as such, but of the ways in which everyday religious lives take shape within a shared social space, whether local or national. Such comparative work has the potential to provide insights and reveal connections that would likely be overlooked in non-comparative accounts, and that invite a critical rethinking of conventional understandings of difference and particularity. [ABSTRACT FROM AUTHOR]

In this paper, I present Hong Kong Buddhism as a construct of modernity, particularly and paradoxically in its emphasis on tradition. 'Modern Buddhism' shapes how Buddhists in Hong Kong reflect on their religion and their being in the world. The latter is seen in how Hong Kong Buddhists responded to the 2014 Umbrella Movement. Although the Umbrella Movement was in essence a political movement seeking universal suffrage, it indirectly highlighted the importance of religion in the everyday lives of Hong Kong middle-class residents. While some Buddhists went to the protest sites, others stayed at home to meditate, and many decided to disengage from the protests altogether. While differing in terms of civic engagement, there is significant similarity in these narratives regarding the perception of how to act as 'good' Buddhists. [ABSTRACT FROM AUTHOR]

This paper is focusing on ancient Roman healing sanctuaries in the Danubian provinces, interpreted here as case studies for public, sacralized spaces which played an important role in religious pilgrimage and communication between divine and human agents. The case studies from Daciae, Pannoniae and Moesia Superior emphasize the local specificities of the healing sites, the transformation and integration of the natural environment in the complex sanctuaries and the longue durée history of these sites, which played an important role in Roman religious communication and mobility in the Danubian provinces during the Principate. [ABSTRACT FROM AUTHOR]

[Display omitted] • Synthesized data from 244 studies on Indonesian environmental movements 1990–2022. • Found 571 examples of lived religion used to create new environmental practices. • Movements blended official religions, Indigenous religions, and local knowledges. • Movements adopted many religious and other strategies to respond to local contexts. • Movements faced huge opposition, increasing their creativity and vulnerability. Religions play an important yet poorly understood part in how social movements motivate societies to respond to environmental crises and the rapidly changing climate. Indonesia sits on the global frontline of environmental crises, with a rich history of religious diversity and environmental activism. Using framework synthesis, we analyzed 244 empirical studies (English and Indonesian) on 208 environmental social movements operating in local communities in Indonesia from 1990 through 2022. We developed a conceptual model showing how grassroots movements used lived religion to create new environmental practices and motivate environmental behavioral changes in diverse local communities. Our study inventoried 571 examples of lived religious concepts, practices, rituals and systems that movements used to create environmental concepts and practices. We found three patterns in the creative process: 1) conceptual hybridization, meaning that movements often blended official religions, Indigenous religions, and local knowledges and traditions (often called cultural practices), and they fused these aspects of lived religion with economic, legal and scientific concepts; 2) contextual imagination, meaning that movements adopted multiple religious and other strategies to respond to local economic, environmental, political, and religio-cultural contexts; and, 3) contestation-driven improvisation, meaning that movements faced intense opposition, and this dynamic both motivated improvisation and increased the vulnerability of movements and of local communities adapting to rapid environmental change. We propose that future studies on adaptation and sustainable transitions could include lived eco-religion as a meeting point for critical partnerships between environmental scholars in the sciences and the humanities. [ABSTRACT FROM AUTHOR]