Religious narratives and their implications for disaster risk reduction

The role of religious factors in the disaster experience has been under‐investigated. This is despite evidence of their influence throughout the disaster cycle, including: the way in which the event is interpreted; how the community recovers; and the strategies implemented to reduce future risk. This qualitative study examined the role of faith in the disaster experience of four faith communities in the Hawaiian Islands of the United States. Twenty‐six individuals from the Bahá'í, Buddhist, Church of Jesus Christ of Latter‐day Saints (LDS), and United Methodist Church communities participated, including 10 faith leaders and 16 laypersons. The results suggest that religious narratives provide a framework for interpretation of, preparedness for, and responses to disasters. Preparedness varied widely across faith communities, with the LDS community reporting greater levels of preparedness than other communities. Recommendations include the development of collaborative efforts between disaster managers and faith leaders to increase preparedness within faith communities, which may facilitate community‐wide disaster risk reduction.     

论佛教折射的环保理念与环保实践

综观人类历史,宗教与现实生活联系紧密,在各类社会问题的解释与解决中一直发挥着不可小觑的作用。随着全球环境问题的日益突出,佛教中所体现的环保理念日益引起人们的重视。本文试从佛教环保理念的思想渊源入手,围绕自然观、生命观和理想观等内容来探讨佛教与其环保实践问题。     

Economic and Social Dimensions of Environmental Behavior: Balancing Conservation and Development in Bhutan

Abstract: One of the primary approaches to environmental conservation emphasizes economic development. This conservation‐and‐development approach often ignores how development affects sociocultural characteristics that may motivate environmental behaviors (actions that actively benefit or limit one's negative impacts on the environment). Evolutionary anthropologists espouse a theoretical perspective that supports the conservation‐and‐development approach. Others believe sociocultural factors are the foundation of environmental behavior and worry that development will erode the values and norms that may shape such behavior. My research assistants and I surveyed 170 individuals from eight villages in two communities in Bhutan to explore whether economic (wealth, market integration) or social (religious behaviors, environmental values, social capital) factors are better indicators of environmental behavior. I used multilevel modeling to analyze use of fuelwood, use of agricultural chemicals, and tree planting, and to determine whether social norms were associated with these behaviors. Although economic factors were more often associated with these behaviors than social factors, local conditions and control variables were the best indicators of behaviors. Furthermore, economic factors were not always associated with positive environmental outcomes. Instead, farmers attempted to make the best economic decisions given their circumstances rather than seeking to conserve resources. Although religion was not a strong predictor of any of the behaviors I examined, I found evidence that the understanding of Buddhist philosophy is growing, which suggests that social factors may play a more prominent role as Bhutan's development progresses. My results highlight the need for conservation planners to be aware of local conditions when planning and implementing policies aimed at motivating environmental behaviors and that economic and social motivations for conservation may not be mutually exclusive.     

漫游峨眉山

峨眉山位于成都西南约130km，主峰3099m，矗立在海拔不到500m的峨眉平原上。2600多米的高差造就了“一山有四季，十里不同天”的气候垂直分带。这使峨眉山有着非常丰富的动、植物资源，拥有3200多种植物，享有“植物王国”、“绿色宝库”的美称；拥有2300多种动物。这造成了峨眉山优美、秀丽的景色。峨眉山是中国佛教胜地的四大名山之一。孕育了悠久、灿烂的佛教文化。“蜀国多仙山，峨眉邈难四”。漫游雄、秀、幽、奇的峨眉山，足聆听一曲雄浑、优美的祖国颂歌。