Relevant bibliographies by topics / Religious language

Academic literature on the topic 'Religious language'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Religious language"

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Gellman, Jerome I. "Religious Language." Religious Studies 21, no. 2 (June 1985): 159–68. http://dx.doi.org/10.1017/s0034412500017169.

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When are sentences A and B the same belief? Following Quine, observation sentences A and B are the same belief when they share the same stimulus–meaning, similar patterns of assent and dissent by subjects when the sentences are queried in the presence of the same non–linguistic stimuli. As for non–observation sentences we note a suggestion of Karl Schick: apply linguistic stimuli in the form of utterances of the language, and map the connections between sentences in the language in terms of linguistic conditioned–responses to utterances. The mapping will yield a network of relations between non–observation sentences themselves, and between the latter and observation sentences at the ‘periphery’. Thus, each sentence receives its place in the overall criss–crossing of relations in the network of the language. Out of a commitment to the ‘autonomy of meaning’, we can say that when A and B are non–observational, they are the same belief when they occupy similar places in the network of sentences in a given language, or corresponding places in corresponding networks of two languages. (Since we can identify the place of sentences in the language network, and since the present suggestion identifies the sameness of belief with location identity, it turns out that there needn't be indeterminacy of translocation.)
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Keane, Webb. "RELIGIOUS LANGUAGE." Annual Review of Anthropology 26, no. 1 (October 21, 1997): 47–71. http://dx.doi.org/10.1146/annurev.anthro.26.1.47.

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Scott, Michael. "Religious Language." Philosophy Compass 5, no. 6 (June 2010): 505–15. http://dx.doi.org/10.1111/j.1747-9991.2010.00301.x.

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Slee, Nicola. "Religious Language and Religious Education." British Journal of Religious Education 9, no. 3 (June 1987): 120–23. http://dx.doi.org/10.1080/0141620870090302.

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Spolsky, Bernard. "5. RELIGION AS A SITE OF LANGUAGE CONTACT." Annual Review of Applied Linguistics 23 (March 2003): 81–94. http://dx.doi.org/10.1017/s0267190503000205.

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Until recently, the interaction between language and religion as topics relevant to bilingualism or multilingualism has been relatively little explored, although there is an extensive body of research on religious language. This chapter first provides an overview of earlier work, much of it on the translation of sacred texts into various languages. Past research has also identified the linguistic consequences of the spread of various religions, particularly with respect to choice of ritual language and orthographic systems. The language use patterns and practices historically characteristic of different religious traditions, including Buddhism, Christianity, Hinduism, Islam, Judaism, and Quakerism, are reviewed. The chapter then describes the linguistic effects of missionary activity in several postcolonial settings, concentrating mainly on those pertaining to Christian groups. Other recent research has examined the linguistic consequences of linkages between regionally prominent languages and dialects and religious practice in diverse international locations. Relationships between immigration and language maintenance and shift in religious domains are also discussed. The chapter concludes by noting that recent political events, interest in conversion efforts of religions other than Christianity, and growing recognition of the academic legitimacy of the field of language and religion predict a likely increase in applied linguistic research in this area.
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van der Lans, Jan, and Przemyslaw Jablonski. "Religious Language Interpretation." Archive for the Psychology of Religion 21, no. 1 (January 1994): 208–19. http://dx.doi.org/10.1163/157361294x00165.

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VAN OUWERKERK, CONRAD A. J. "RELIGIOUS EXPERIENCE, RELIGIOUS LANGUAGE AND BIOGRAPHY." Bijdragen 46, no. 3 (January 1985): 270–88. http://dx.doi.org/10.2143/bij.46.3.2016249.

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Harrison, Victoria S. "Metaphor, Religious Language, and Religious Experience." Sophia 46, no. 2 (May 17, 2007): 127–45. http://dx.doi.org/10.1007/s11841-007-0018-3.

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ZAFER, Cem. "THE USE AND EFFECTS OF LANGUAGE IN RELIGIOUS LANGUAGE: INVESTIGATION OF RELIGIOUS LANGUAGE." Journal of Academic Social Sciences 89, no. 89 (January 1, 2019): 627–40. http://dx.doi.org/10.16992/asos.14792.

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Asʾad, Mahrus, Ahmad Bukhori Muslim, and Wagdi Rashad Ali Bin-Hady. "Qurʾanic Figurative Language to Develop High Order Thinking Skills (HOTS) and Religious Tolerance among Language Learners." Al-Bayan: Journal of Qur’an and Hadith Studies 19, no. 2 (October 19, 2021): 173–99. http://dx.doi.org/10.1163/22321969-12340098.

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Abstract Similar to other theistic texts, the Qurʾan has some figurative languages which require deep thought for good comprehension. However, how these rhetorical imageries can inspire the development of higher order thinking skills (HOTS) and religious tolerance among language learners, two necessary skills in the information-laden era, is still less known. This study explores how the Qurʾan’s figurative languages serve as an inspiring basis to develop Bloom’s revised taxonomy of analyzing and evaluating thinking skills in foreign language learning. Document analysis shows that many verses in Sura (Chapter) Joseph and other five chapters contain some simile, personification, and metaphor in recounting past prophetical and scientific events humans need to learn for life. Incorporated into learning materials, these figurative languages require the foreign language learners to use their skills of sensing, imagining, and making logical reasoning to discern the real meanings. The discussion of Sura Joseph in the Qurʾan which recounts some prophets of Abraham’s descendants can also increase religious tolerance among young followers of Abrahamic religions. The study recommends some strategies on how language teachers base their teaching and learning practices on these religious scriptures to develop students’ critical thinking and create a more harmonious global citizenship.
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Dissertations / Theses on the topic "Religious language"

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McCruden, Patrick J. "Metaphor and religious dialogue." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Christensen, David. "The nature of religious language in John Hick's model of religious pluralism." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Hansen, Stig Børsen. "Religious language : some Tractarian themes." Thesis, University of Leeds, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426805.

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Grant, Rhiannon Emma Louise. "Wittgensteinian investigations of contemporary Quaker religious language." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/7825/.

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This thesis uses ideas from the thought of Ludwig Wittgenstein and a variety of Wittgensteinian thinkers to shed light on the ways in which religious language functions in contemporary British Quakerism. It does this by looking in detail at examples from published British Quaker literature. In the process of considering genuine modern examples of religious language within their community context, I uncover assumptions which enable these ways of speaking to make sense within that community. These include ideas about how language works, such as an assumption that it follows on from (rather than being prior to) religious experience, and beliefs about the relationship between other religions and Quakerism. The complexities of these examples and the multiple relevant contextual factors enable me to refine the philosophical and theological claims which I draw from Wittgenstein and others. These incude the understanding of meaning as use in context and the model of religion as like a language or culture. In the first part of the thesis, a series of tools – philosophical perspectives which can be applied to examples in order to gain insights – are developed, then used to illuminate a set of examples. In the second half of the thesis, factors discovered to be underlying the patterns of use found in British Quaker religious language are explored in more detail and finally considered in relation to some further examples. As a whole, the thesis explains the community processes which create and maintain some central patterns of Quaker speech, and demonstrates the usefulness of Wittgensteinian ideas and methods. In particular, it utilises the turn towards observing the ways in which religious language is used rather than focusing on the truth-value of claims abstracted from their roles in religious life. I conclude that patterns of Quaker speech not only make sense within a community where certain assumptions are held, but also that they fulfil a role in the maintenance of the community as a single theologically diverse and inclusive Religious Society.
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Rogers, Megan Christine. "Contemporary Chinese Religious Scholars’ Views and Opinions of Religion." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306867448.

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MacQueen, Kenneth G. (Kenneth George). "Speech act theory and the roles of religious language." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72800.

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Madlala, Mbusiswa Hezekiah. "Heavenly conversation in cosmic language." Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/14406.

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Bibliography: leaves 76-82.
This study focuses on the centrality of the Logos theme in the prologue of the Fourth Gospel. The study demonstrates that the author of John's Gospel is keen to present to his audience the uniqueness of the Word which became 'umuntu' or 'flesh'. Apparently, the author of the Gospel is in interlocution with various strands in his audience who have a different understanding of the Logos. Second, we discern a movement that ascends from verse 12 which is seen as the proof of the prologue. In his ascension, the Logos dwells, embraces, and befriends those who accept him. The dialectic between those who reject him and those who accept him calls for a sociolinguistic approach in order to highlight what the discourse of the author is all about. The methodology that is employed in this study is that of sociolinguistics, and with the emphasis being on antilanguage. John consciously uses a dialogical method in order to distinguish between those who speak the language of the rejection of Jesus, and those whose language is different from the opponents of Jesus.
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Marenco, Marc. "Inductive reasoning realism and the religious use of language." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334114.

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Cortez, Marc. "Models, metaphors, and multivalent contextualizations religious language and the nature of contextual theology /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Tocheva, Polya. "The Language of Man and the Language of God in George Herbert's Religious Poetry." Fogler Library, University of Maine, 2003. http://www.library.umaine.edu/theses/pdf/TochevaP2003.pdf.

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Books on the topic "Religious language"

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Scott, Michael. Religious Language. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208.

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Soskice, Janet Martin. Metaphor and religious language. Oxford: Clarendon, 1985.

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Metaphor and religious language. Oxford: Clarendon Press, 1987.

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Metaphor and religious language. Oxford: Clarendon Press, 1985.

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Religious language and complementarity. Lanham, MD: University Press of America, 1992.

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Jule, Allyson, ed. Language and Religious Identity. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230210943.

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I.S.P.C.K. (Organization), ed. Religious language and historising method. Delhi: Indian Society for Promoting Christian Knowledge, 2007.

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Shakespeare's religious language: A dictionary. London: Thoemmes Continuum, 2005.

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Craig, David. Religions, religious language and imagery in a multi-cultural society. London: Broadcasting Standards Commission, 1999.

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Language and identity: National, ethnic, religious. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2004.

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Book chapters on the topic "Religious language"

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Dawes, Gregory W. "Religious Language." In Religion, Philosophy and Knowledge, 7–10. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43500-8_2.

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Sharma, Arvind. "Religious Language." In A Hindu Perspective on the Philosophy of Religion, 78–90. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20797-8_5.

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Shanley, Brian J. "Religious Language." In The Thomist Tradition, 44–66. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9916-0_3.

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Lebens, Samuel. "Religious Language." In Philosophy of Religion, 29–48. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003208341-3.

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Eller, Jack David. "Religious language." In Introducing Anthropology of Religion, 77–101. 3rd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003182825-4.

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Scott, Michael. "Religious Internalism." In Religious Language, 54–70. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208_5.

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Scott, Michael. "Introduction." In Religious Language, 3–12. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208_1.

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Scott, Michael. "Minimalism." In Religious Language, 126–39. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208_10.

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Scott, Michael. "Truth in Religion." In Religious Language, 140–49. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208_11.

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Scott, Michael. "Introduction." In Religious Language, 153–59. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137033208_12.

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Conference papers on the topic "Religious language"

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Mustafi, M. "RELIGIOUS LANGUAGE OF BAYTAJIES." In VII International symposium «Humanities and Social Sciences in Europe: Achievements and Perspectives». Prague: Premier Publishing s.r.o., 2021. http://dx.doi.org/10.29013/vii-symposium-pp-7-55-59.

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Das, Kanti Lal, and Arpana Dhar Das. "Philosophy of Religious language and religious experience: Past, Present and Future." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow (PYTT 2016). Global Science & Technology Forum (GSTF), 2016. http://dx.doi.org/10.5176/2382-5677_pytt16.19.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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El Saj, Hala, and Charles Sarraf. "ROLE OF LANGUAGE MIXING IN RELIGIOUS SONGS." In 4th Arts & Humanities Conference, Stockholm. International Institute of Social and Economic Sciences, 2018. http://dx.doi.org/10.20472/ahc.2018.004.002.

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Stănciulescu, Daniela. "Postmodern Developments of Religious Language through Hermeneutics Perspective." In DIALOGO-CONF 2018. Dialogo, 2018. http://dx.doi.org/10.18638/dialogo.2018.5.1.9.

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Dewi, Trie Utari, and Rr Sulistyawati. "Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective." In International Conference on Education, Language, and Society. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009001704740481.

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Stănciulescu, Daniela. "The Perspective of Modal Logics on the Religious Language." In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.10.

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Ahsin, Mohammad. "Using Religious Materials in the EFL Classroom: Exploring Ideas." In International Conference on English Language Teaching (ICONELT 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iconelt-17.2018.8.

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Thohir, Mudjahirin. "Religious Tolerance According to the Forum for Religious Harmony (FKUB), Central Java." In Proceedings of the First International Conference on Culture, Literature, Language Maintenance and Shift, CL-LAMAS 2019, 13 August 2019, Semarang, Central Java, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.13-8-2019.2290181.

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Farida, Ida, and Murti Bunanta. "ISLAMIC VALUES IN RELIGIOUS CHILDREN BOOKS IN INDONESIA." In International Conference on Culture and Language in Southeast Asia (ICCLAS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icclas-17.2018.19.

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Reports on the topic "Religious language"

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Hasan, Mubashar. The Language of Youth Politics in Bangladesh: Beyond the Secular-Religious Binary. RESOLVE Network, September 2017. http://dx.doi.org/10.37805/bgd2017.5.

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Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.001.

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This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not merely a musical instrument but is seen as a symbol of Kakai identity, with the music preserving language and legend.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, January 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/rp0001.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Adris Saaed, Saaed, and Wafaa Sabah Khuder. The Language of the People of Bashiqa: A Vehicle of their Intangible Cultural Heritage. Institute of Development Studies, August 2022. http://dx.doi.org/10.19088/creid.2022.003.

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The current study is an attempt to provide a linguistic, a historical, as well as a sociocultural record of the language variety spoken in Bashiqa (Northern Iraq) by one of the communities which represents a religious minority in Iraq known as Yazidis. This language is an example of an under-researched language diversity. This research draws on a sample of eleven in-depth semi-structured interviews with Yezidi men and women from Bashiqa, Iraq. The analysis of these interviews has yielded a number of points which help in documenting and preserving this language variety. The study concludes that the language used in Bashiqa is an ancient hybrid regional dialect in which many values and meanings are embedded. In short, the Yazidis understand their language as a vehicle of their intangible cultural heritage.
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Shaba, Varteen Hannah. Translating North-Eastern Neo-Aramaic Idioms into English. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.002.

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North-eastern Neo-Aramaic (also known as NENA) languages and literature are a prosperous and encouraging field of research. They abound with oral traditions and expressions that incorporate various spoken forms including everyday language, tales, songs, chants, prayers, proverbs, and more. These are used to transfer culture, knowledge, and community values. Some types of oral forms are idioms and fixed expressions. Idioms are extremely problematic to translate for a number of reasons, including: cultural and linguistic differences between languages; their specific connection to cultural practices and interpretations, and the difficulty of transferring the same meanings and connotations into another language with accuracy. This paper explores how to define and classify idioms, and suggests specific strategies and procedures to translate idioms from the NENA dialect Bartella (a local Aramaic dialect in Nineveh Plain) into English – as proposed by Baker (1992: 63–78). Data collection is based on 15 idioms in Bartella dialect taken from the heritage play Khlola d baretle teqta (Wedding in the old Bartella). The findings revealed that only three strategies are helpful to transfer particular cultural conceptualisations: using an idiom of similar meaning and form; using an idiom of similar meaning but different form, and translation by paraphrasing. Based on the findings, the author provides individuals and institutions with suggestions on how to save endangered languages and dialects, particularly with regard to the religious minorities’ heritage. Key among these recommendations is encouraging researchers and scholars to direct translation projects and activities towards preserving minority languages with their oral heritage and cultural expressions, which are susceptible to extinction.
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Baker, James, and Sofya Shahab. Preserving Communities' Heritage: A Workbook for Heritage Capturers. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.006.

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This is a practical workbook to guide local communities and heritage gatherers through the process of capturing and storing their heritage for future generations. Through initiatives with the British Academy and the Coalition for Religious Equality and Inclusive Development (CREID), the Institute of Development Studies (IDS) has been working with young people in Egypt, Iraq and Syria to capture their oral heritage, so that it may be preserved for future generations. Alongside life history interviews and topic interviews - which cover particular aspects of communities’ heritage - a key component of this heritage preservation is how these records will be stored. Thinking about the language and accessibility of digital archiving practices, this workbook is a practical guide to capturing and storing “heritage harvests”, including community interviews, photographs, and short films.
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Loureiro, Miguel, Maheen Pracha, Affaf Ahmed, Danyal Khan, and Mudabbir Ali. Accountability Bargains in Pakistan. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/ids.2021.046.

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Poor and marginalised citizens rarely engage directly with the state to solve their governance issues in fragile, conflict and violence-affected settings, as these settings are characterised by the confrontational nature of state–citizen relations. Instead, citizens engage with, and make claims to, intermediaries some of them public authorities in their own right. What are these intermediaries’ roles, and which strategies and practices do they use to broker state–citizen engagement? We argue that in Pakistan intermediaries make themselves essential by: (1) being able to speak the language of public authorities; (2) constantly creating and sustaining networks outside their communities; and (3) building collectivising power by maintaining reciprocity relations with their communities. In doing so, households and intermediaries engage in what we are calling ‘accountability bargains’: strategies and practices intermediaries and poor and marginalised households employ in order to gain a greater degree of security and autonomy within the bounds of class, religious, and ethnic oppression.
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Carter, Becky. Impact of Social Inequalities and Discrimination on Vulnerability to Crises. Institute of Development Studies, April 2021. http://dx.doi.org/10.19088/k4d.2021.049.

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This rapid literature review summarises the key evidence on the impact of social inequalities and discrimination on vulnerability to crises. The review focuses on inequalities among groups in society arising from the discrimination of people based on their gender; age; disability; sexual orientation, gender identity and/or expression, and sex characteristics; and religious belief. It has looked for evidence on whether – and how – these inequalities and associated discriminatory norms and practices affect people’s experiences of a severe humanitarian crisis. The review looks mainly at the impact on individuals, with a final section briefly summarising key points on the impact of social inequalities and discrimination on collective vulnerability to crises. The scope of this rapid review is limited to providing some illustrative examples of the evidence relevant to this broad query. It is not a comprehensive mapping of all the available evidence; the review has been undertaken through nine days of research, through online searching of publicly available and English language materials, and input from a few experts.
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Lyzanchuk, Vasyl. THE CHARITABLE ENERGY OF THE JOURNALISTIC WORD. Ivan Franko National University of Lviv, February 2022. http://dx.doi.org/10.30970/vjo.2022.51.11415.

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The article investigates the immortality of books, collections, including those, translated into foreign languages, composed of the publications of publications of worldview journalism. It deals with top analytics on simulated training of journalists, the study of events and phenomena at the macro level, which enables the qualitative forecast of world development trends in the appropriate contexts for a long time. Key words: top, analytics, book, worldview journalism, culture, arguments, forecast.The article is characterized intellectual-spiritual, moral-aesthetic and information-educational values of of scientific and journalistic works of Professor Mykola Hryhorchuk “Where are you going, Ukraine?” and “Freedom at the Barricades”. Mykola Ivanovych’s creative informational and educational communication are reviews, reviews, reviews and current works of writers, poets, publicists. Such as Maria Matios, Vira Vovk, Roman Ivanychuk, Dmytro Pavlychko, Yuriy Shcherban, Bohdan Korsak, Hryhoriy Huseynov, Vasyl Ruban, Yaroslav Melnyk, Sofia Andrukhovych. His journalistic reflections are about memorable events of the recent past for Ukrainians and historical figures are connected with them. It is emphasized that in his books Mykola Hryhorchuk convincingly illuminates the way to develop a stable Ukrainian immunity, national identity, development and strengthening of the conciliar independent state in the fight against the eternal Moscow enemy. Among the defining ideological and political realization of the National Idea of Ukrainian statehood, which are mentioned in the scientific and journalistic works of M. Hryhorchuk, the fundamental ones – linguistic and religious – are singled out. Israel and Poland are a clear example for Ukrainians. In these states, language and religion were absolutized and it is thanks to this understanding of the essence of state-building and national identity that it is contrary to many difficulties achieve the desired life-affirming goal. The author emphasizes that any information in the broadest and narrow sense can be perceived without testing for compliance with the moral and spiritual mission of man, the fundamental values of the Ukrainian ethnic group, putting moral and spiritual values in the basis of state building. The outstanding Ukrainian philosopher Hryhoriy Skovoroda emphasized: “Faith is the light that sees in the darkness…” Books by physicist Mykola Hryhorchuk “Where are you going, Ukraine?” and “Freedom at the Barricades” are illuminated by faith in the Victory over the bloody centuries-old Moscow darkness.
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