The Role of Religion in the HIV/AIDS Intervention in Africa: a Possible Model for Conservation Biology

Awoyemi, Stephen

doi:10.1111/j.1523-1739.2008.01007.x

Cited by 11 publications

(9 citation statements)

References 3 publications

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“…Empirical studies and arguments published range across fields (and their subfields) as diverse as community psychology, sociology, public health, anthropology, medicine, nursing, sexuality studies, law, and, even, conservation biology. 12 This work suggests that many scholars in diverse fields now assume that religious entities are relevant or, minimally, that determining whether or not religious entities are relevant is a legitimate part of the research agenda.…”

Section: Religious Entities As Relevant: the Turn To Religionmentioning

confidence: 99%

Global Health after Pentecost: Toward Theological Reflection as a Religious Health Asset

Braley

2014

han-j-cjgh

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This article examines the recent turn on the part of global health leaders to Christian communities as allies in the response to the HIV pandemic. A cursory survey of this turn highlights how global health leaders have used the language of religious health assets to revalue the activities of faith-based organizations, including Christian churches. In this way, religious health assetstangible and intangiblebecome valuable if they can be rendered intelligible and appreciated using the existing lexicon and logic of global health. As a result, the primary activity of religious entities in partnerships with global health institutions is limited to conforming their practices to the best practices of HIV programs. But a closer examination of this revaluation reveals how it obscures a distinctive dimension of Christian participation, namely, critical theological reflection.The current turn to religion as a global health ally presents an opportunity to reimagine the spaces in which complex social phenomena are described, interpreted, and responded to. Christians live into the role of co-participants in these spaces when they seek to develop a greater competence for engaging the complex arena of global health policy and programming. This competence emerges from demonstrating understanding of the empirical context in which global health is carried out as well as showing in an imaginative and compelling manner how the theological resources from their own tradition illumine the patterns and processes of human suffering.We have a unique presence and reach within communities. We have unique structures and programmes that are already in place. We are available. We are reliable. And we are sustainable. We were there long before AIDS came and we will still be there when AIDS goes away.

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Section: Religious Entities As Relevant: the Turn To Religionmentioning

confidence: 99%

Global Health after Pentecost: Toward Theological Reflection as a Religious Health Asset

Braley

2014

han-j-cjgh

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“…Religious institutions address the moral and ethical challenges of human society (Awoyemi 2008). Anthropologists of religion, such as Rappaport (1979Rappaport ( , 1999, consider religion a primary regulator of human behavior and capable of controlling impulses toward short-term individual gain in the interests of the long-term collective good.…”

Section: Threats To Traditional Beliefs In Wilderness Conservation ___________mentioning

confidence: 99%

“…Anthropologists of religion, such as Rappaport (1979Rappaport ( , 1999, consider religion a primary regulator of human behavior and capable of controlling impulses toward short-term individual gain in the interests of the long-term collective good. Religion sets the context for pivotal decisions and daily living for many Africans (Awoyemi 2008).…”

Section: Threats To Traditional Beliefs In Wilderness Conservation ___________mentioning

confidence: 99%

Public Perception of the Antarctic Wilderness: Surveys from an Educated, Environmentally Knowledgeable European Community

Tin¹,

Bastmeijer

O’Reilly

et al. 2012

SSRN Journal

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Saldivar oversees initiatives to implement catch share programs in the Gulf of California with the goal of reversing overfishing there. Previously, Joaquin expressed his commitment to preserving both the natural and cultural landscape, as a guiding force in shaping several projects in the Sonoran desert and Gulf of California ecoregions with the Sonoran Institute, stationed in Tucson, Arizona. Dr. Murrieta-Saldivar has a unique appreciation of the connections between people, culture, and the environment. He is dedicated to protecting ecosystems for present and future generations and promoting economic growth that also safeguards the natural world. A native of Sonora, Mexico, and current resident of

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“…Accordingly, grassroots conservation is more fundamental in its aims and woven more tightly around basic human survival (i.e., projects such as Soil For Life, http://www.soilforlife.co.za). Community action (and thus conservation) can be accomplished by appealing to people's instinct to trust their religious leaders, who offer access to their daily lives (Awoyemi 2008).…”

Section: Bottom‐up Conservationmentioning

confidence: 99%

Integrating Top‐Down with Bottom‐Up Conservation Policy in Africa

Abrams¹,

Anwana

Ormsby

et al. 2009

Conservation Biology

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Developed nations intervened in conservation policy across Africa during the 20th century to address needs to protect species and biodiversity that were based on their own perceptions and priorities. In the 21st century, conservationists in Africa have revised these perceptions and begun the process of identifying conservation priorities from an African perspective and in consideration of Africans' priorities. Although foreign conservation interveners struggled to identify mechanisms to which local people would respond, African conservationists are now demonstrating how to integrate the continent's unique socioeconomic circumstances into efforts to protect biodiversity. In Africa effective conservation policy must include the generation of wealth, reduction of disease and hunger, and support of traditional land-use practices.

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The Role of Religion in the HIV/AIDS Intervention in Africa: a Possible Model for Conservation Biology

Cited by 11 publications

References 3 publications

Global Health after Pentecost: Toward Theological Reflection as a Religious Health Asset

Global Health after Pentecost: Toward Theological Reflection as a Religious Health Asset

Public Perception of the Antarctic Wilderness: Surveys from an Educated, Environmentally Knowledgeable European Community

Integrating Top‐Down with Bottom‐Up Conservation Policy in Africa

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