Yogyakarta – The Center for Development of Cooperation and International Affairs (CDCIA), the International Office of UIN Sunan Kalijaga Yogyakarta, organized an international academic discussion titled INOVTALKS #4: Religion and Eco-Resilience: An Inclusive Future on Tuesday, 3 March 2026. The event was held at the Saifuddin Zuhri (PAU) Building and brought together students, academics, and researchers who share a scholarly interest in environmental resilience, social justice, and sustainable development. The session was moderated by Subkhani Kusuma Dewi, M.A., Ph.D.,who facilitated the dialogue and encouraged critical engagement between the speakers and the participants.

The discussion featured two prominent speakers: Luke Beck Kreider, M.A., Ph.D from Goshen College and Ro’fah, M.A., Ph.D. from UIN Sunan Kalijaga Yogyakarta. Both presenters examined the concept of eco-resilience from interdisciplinary perspectives, highlighting the necessity of integrating social justice principles into environmental and disaster-resilience frameworks. The session emphasized that ecological recovery cannot be separated from social inclusion. Instead, sustainable resilience must address both environmental restoration and the protection of marginalized communities that are disproportionately affected by environmental crises.

In his presentation, Kreider argued that eco-resilience should not be narrowly understood as the capacity of ecosystems or communities to recover from natural disasters. Rather, it must be conceptualized within a broader framework of inclusive social resilience. According to Kreider, disasters should be viewed not merely as natural occurrences but as complex phenomena shaped by the interaction between environmental hazards and pre-existing social vulnerabilities. Structural inequalities related to gender, economic status, age, disability, and minority identity significantly influence the extent to which individuals and communities experience risk and recovery. Empirical research indicates that vulnerable populations particularly women, the elderly, and persons with disabilities often face heightened exposure to disaster impacts due to limited access to information, restricted mobility, and unequal distribution of resources.

Furthermore, Kreider emphasized that resilience should not be evaluated solely through physical reconstruction or ecological restoration. Instead, it must also be assessed in terms of how effectively institutions and communities protect vulnerable groups and incorporate them into disaster preparedness and recovery processes. For this reason, he advocated for inclusive eco-resilience strategies that involve participatory governance, equitable protection mechanisms, gender-responsive infrastructure, and culturally accessible shelter systems. Within this framework, local communities and religious institutions play a vital role because they possess strong social networks, public legitimacy, and the capacity to mobilize collective resources and coordinated action during times of crisis.

Meanwhile, Ro’fah highlighted that eco-resilience should be understood as a form of collective and socially inclusive resilience. She argued that the development of fair and sustainable resilience strategies requires structural interventions that address persistent inequalities within society. Such interventions include participatory community planning, equal access to disaster-protection systems, and infrastructure development that reflects the diverse needs of different social groups. Without addressing structural disparities, post-disaster recovery efforts risk reproducing existing hierarchies rather than reducing vulnerability among marginalized populations.

Ro’fah also underscored the significant role played by religious communities and institutions in strengthening societal resilience. In many contexts, religious organizations function as trusted social institutions that foster solidarity, cooperation, and collective responsibility. Consequently, they are often able to mobilize volunteers, coordinate humanitarian assistance, and provide psychosocial support during and after disasters. She further explained that ethical principles within Islamic teachings such as khalifah (stewardship), amanah (moral responsibility), adl (justice), and maslahah (public welfare) offer a normative foundation for developing resilience frameworks that prioritize environmental stewardship, social equity, and the protection of vulnerable communities.

The discussion concluded with an interactive question-and-answer session, during which participants from diverse academic backgrounds actively engaged with the speakers’ perspectives. Through this program, CDCIA aims to strengthen international academic collaboration while promoting a broader understanding of inclusive approaches to environmental challenges and disaster resilience. Ultimately, the event reaffirmed the importance of integrating environmental sustainability with social justice in order to foster resilient, equitable, and inclusive societies in the future.