Skip to main content
    • Aa
    • Aa
  • Get access
    Check if you have access via personal or institutional login
  • Cited by 3
  • Cited by
    This article has been cited by the following publications. This list is generated based on data provided by CrossRef.

    Gupta, Nishikant Kanagavel, Arun Dandekar, Parineeta Dahanukar, Neelesh Sivakumar, Kuppusamy Mathur, Vinod B. and Raghavan, Rajeev 2016. God's fishes: religion, culture and freshwater fish conservation in India. Oryx, Vol. 50, Issue. 02, p. 244.

    Walther, Bruno Andreas Boëte, Christophe Binot, Aurélie By, Youlet Cappelle, Julien Carrique-Mas, Juan Chou, Monidarin Furey, Neil Kim, Sothea Lajaunie, Claire Lek, Sovan Méral, Philippe Neang, Malyne Tan, Boon-Huan Walton, Catherine and Morand, Serge 2016. Biodiversity and health: Lessons and recommendations from an interdisciplinary conference to advise Southeast Asian research, society and policy. Infection, Genetics and Evolution, Vol. 40, p. 29.

    Chowdhury, Mohammad Shaheed Hossain Izumiyama, Shigeyuki Nazia, Nahid Muhammed, Nur and Koike, Masao 2014. Dietetic use of wild animals and traditional cultural beliefs in theMrocommunity of Bangladesh: an insight into biodiversity conservation. Biodiversity, Vol. 15, Issue. 1, p. 23.


Practise what you preach: a faith-based approach to conservation in Indonesia

  • Jeanne E. McKay (a1), Fachruddin M. Mangunjaya (a2), Yoan Dinata (a3), Stuart R. Harrop (a1) and Fazlun Khalid (a4)
  • DOI:
  • Published online: 08 November 2013

Faith-based teachings on the environment have been identified as a potentially effective form of conservation outreach but one that remains largely untested. Indonesia contains 10% of the world's tropical rainforests and is the most populous Muslim country. A faith-based approach to conservation could therefore yield significant conservation benefits here. Within Islam several key principles in the Qur'an underpin and outline the role of humans in nature conservation. Here, we report on a Darwin Initiative project component that sought to assess the applicability of Islamic teachings to conservation action in West Sumatra. We developed water-conservation-themed sermons that were delivered by project-trained religious leaders in 10 mosques and nine Islamic boarding schools during the holy month of Ramadan. We conducted entry–exit questionnaire surveys to assess levels of concern, awareness and intent to act amongst male (n = 389) and female (n = 479) worshippers. The results revealed that greater attention should be paid to raising awareness of the linkages between Islam and conservation rather than on conservation principles alone, which were already adequately understood. This study provides the first insights into the important role that women could play within a faith-based project. Female respondents demonstrated greater knowledge and understanding of Islamic teachings about the environment and the services provided by watershed forests. They were also more likely to contribute to conservation activities, suggesting that future projects should seek to involve this often marginalized stakeholder group fully, as well as provide practical ways for men and women to transform words into action.

Corresponding author
(Corresponding author) E-mail
Linked references
Hide All

This list contains references from the content that can be linked to their source. For a full set of references and notes please see the PDF or HTML where available.

B. Agarwal (2009) Gender and forest conservation: the impact of women's participation in community forest governance. Ecological Economics, 68, 27852799.

A.S.Bhagwat , N.Dudley & S.R.Harrop (2011) Religious following in biodiversity hotspots: challenges and opportunities for conservation and development. Conservation Letters, 4, 234240.

J.M.Chernela , A.Ahmad , F.Khalid , V.Sinnamon & H.Jaireth (2002) Innovative governance of fisheries and ecotourism in community-based protected areas. Parks, 12, 2841.

N. Dudley , L. Higgins-Zogib & S. Mansourian (2009) The links between protected areas, faiths, and sacred natural sites. Conservation Biology, 23, 568577.

FAO & JRC (Food and Agriculture Organization of the United Nations & European Commission Joint Research Centre) (2012) Global Forest Land-Use Change 1990–2005. FAO Forestry Paper No. 169. FAO, Rome, Italy.

IFEES (Islamic Foundation for Ecology and Environmental Sciences) (2006) Inspiring change in Zanzibar. Eco-Islam, 1, 45.

C. Kremen , J.O. Niles , M.G. Dalton , G.C. Daily , P.R. Ehrlich , J.P. Fay (2000) Economic incentives for rain forest conservation across scales. Science, 288, 18281832.

F.M. Mangunjaya & A.S. Abbas (2009) Khazanah Alam: Menggali Tradisi Islam untuk Konservasi Alam [Khazanah Nature: Exploring the Islamic tradition for the Conservation of Nature]. Yayasan Obor Indonesia, Jakarta, Indonesia.

F.M. Mangunjaya & J.E. McKay (2012) Reviving an Islamic approach for environmental conservation in Indonesia. Worldviews, 16, 286305.

T. Miller (2009) Mapping the global muslim population: a report on the size and distribution of the world's muslim population. Pew Research Center. Http:// [accessed 19 March 2013].

N.S. Sodhi , P. Davidar & M. Rao (2010) Empowering women facilitates conservation. Biological Conservation, 143, 10351036.

Recommend this journal

Email your librarian or administrator to recommend adding this journal to your organisation's collection.

  • ISSN: 0030-6053
  • EISSN: 1365-3008
  • URL: /core/journals/oryx
Please enter your name
Please enter a valid email address
Who would you like to send this to? *