The constantly encouraged worldwide production and consumption of textile products is leading to an increase in wastes, which causes environmental problems. This research is aimed at identifying the present state of textile waste generation and treatment in Lithuania and compare the trends obtained with other EU countries. The investigation is based on statistical data of textile waste generation and management from 2009 to 2014 in Lithuania. Municipal textile wastes and those from the leather, fur and textile industries as well as other fields of this kind of waste generation were taken for analysis. On average, 6500 tonnes per year of total textile waste was generated during the period analysed. According to these data, Lithuania is in a middle position in comparison with other EU countries. A significant growth in the collection of municipal wastes is observed. From 2012, pre-consumer textile waste amounts to on average 32 percent of the total textile waste collected. The dominant practice of treatment was disposal in landfills, but an increasing tendency to recycle textile waste was observed. Nevertheless a great deal more effort should be made to promote the prevention of waste production and to achieve the average EU waste management indicators.
Santrauka. Straipsnyje analizuojama religinės įvairovės reprezentavimo Lietuvos internetinėje žiniasklaidoje problema. Pirmoje straipsnio dalyje aptariama žiniasklaidos įtaka viešosios nuomonės Raktažodžiai: religinė įvairovė, žiniasklaidos vaidmuo, reprezentacija, religinės bendruomenės Lietuvoje. Keywords: religious diversity, role of media, representation, religious communities in Lithuania.Įvadas religinė įvairovė nėra modernios visuomenės reiškinys, tačiau globalizacija, migracija, įvairių idėjų, požiūrių ir gyvenimo stilių sklaida suteikė terpę plisti religinėms idėjoms. 1960-1970-ųjų socialiniai judėjimai, kurie įtvirtino individo laisvę pasirinkti tikėjimą, paskatino religinių ir dvasinių bendruomenių, judėjimų kūrimąsi. todėl galima teigti, kad "ankstyvasis XXi amžius yra sustiprėjusios religinės įvairovės ir religijos grįžimo į viešąjį gyvenimą amžius" (Bouma, ling 2011, 507-510).
Vilnius UniversityThe leader in any new religious group is a very important person and a key feature in the establishment of the organized religion. The special role and place for the leader is found in the so-called spiritual groups—the Neo-Hindu religious movements. Although such groups do not relate themselves to any religious phenomena in general, an analysis of their activities reveals the traditional importance of their leader in doctrinal and organizational development. The aim of this article is to analyze the role and place of Ravi Shankar, the leader of the Art of Living Foundation (AoLF), the process of his charismatization, as well as the attitudes of members toward the leader and his legitimization from the perspective of the sociology of religion. The work is based on the analysis of certain official documents of the organization and through narratives of members from Lithuania and Denmark. The article focuses on the case of Lithuania, which is revealed through the comparison of the data from Denmark. The analysis revealed that individuals expressed special attitudes toward the leader of the group: that, on the one hand, modern individuals sought liberation from institutionalized religion but at the same time they were searching for spiritual authority. Interviews with members of the AoLF revealed diverse concepts of the spiritual leader. Contrary to the traditionally accepted understanding of a spiritual leader as the head of authority, the narratives revealed an understanding of the spiritual leader as both an advisor and a service provider.
This paper aims to analyze the way religious identification and practices influence family practices in the division of labor in childcare and housework in contemporary Lithuania. The analysis is based on a quantitative survey (n = 3000) representing the last Soviet generation born between 1970 and 1985. The sample was distributed across five groups according to religious identification and practices—devout religionists, somewhat devout religionists, traditional religionists, cultural religionists and secularists. Statistical data analysis showed devout religionists and secularists were applying equal childcare and housework division practices. Meanwhile, the other three groups were practicing more traditional types of childcare and housework division practice where the main role is played by women. The results also show that religious identity is not relevant in explaining the way couples share housework duties. The results show that religious identification may lead to diverse family practices regarding childcare and housework divisions: reflexive and practiced (non)religious identification leads to more egalitarian family practices.
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