Search Results (157)

This paper argues that English translations of the Qur’ān play a pivotal role in shaping interfaith dialogue, either fostering mutual understanding or reinforcing religious division, depending on the translator’s ideological stance. While interreligious relations have historically been marred by conflict, the 1893 Parliament of the World’s Religions marked a turning point toward more inclusive and dialogical engagement. In this context, translating the Qur’ān emerged as a crucial medium through which Islamic teachings could be made accessible to non-Muslim audiences. Several scholars, including Kidwai and Elmarsafy, have explored the Orientalist framing of Qur’ān translation; however, few researchers have examined how modern renderings consciously reposition the text as a site of interfaith ethics. This study critically examines whether George Sale’s influential translation of the Qur’ān—reprinted nearly 200 times—contributes to or hinders interfaith dialogue between Muslims and Christians. It compares Sale’s Qur’ān rendition into English with five contemporary translations. The paper analyzes the translations of five Qur’ānic verses promoting coexistence, with particular attention to key terms such as إِكْرَاهَ ikrah (compulsion), الدِّينِ ad-dīn (religion), تَّقْوَىٰ taqwā (piety), and مُسْلِمُونَ muslimūn (submitters). Guided by Munday’s theory of ideology in translation, the analysis demonstrates that Sale’s rendering adopts a distinctly polemical tone intended to assert Christian superiority. The findings indicate a clear shift from polemical to dialogical translation strategies. Sale’s Orientalist approach—evident in his footnote on Q.4:157, where he characterizes Muslim exegesis as intellectually deficient—ultimately constrains meaningful interfaith engagement. In contrast, Khattab employs an inclusive and ethically grounded approach that actively fosters interreligious dialogue. By positioning Qur’ān translation at the intersection of theology, linguistics, and interfaith relations, this paper demonstrates that translation choices hold significant power: they can either bridge divides or exacerbate tensions between religious communities. Full article

As a developing and evolving phenomenon, Islamic finance is continuously questioned regarding its performance and efficiency, especially in the context of higher ethical objectives, also termed as maqasid al Shariah, to achieve falah by practicing ihsan. A vast group of researchers has measured the unsatisfactory performance of Islamic financial institutions against the maqasid al Shariah, reflecting their convergence with capitalist systems. This raises a question of whether the Islamic finance industry interprets the concept of maqasid al Shariah the same way as academia and whether they assign maqasid al Shariah the same high level of relevance and importance. This study explores how the practitioners of the Islamic banking industry in Pakistan understands and implement maqasid al Shariah in practice. Adopting a qualitative, multiple-case approach, it draws on 20 in-depth narrative interviews with Islamic bankers and Shariah scholars. The findings of the research suggest ten different perspectives of practitioners, which they hold regarding maqasid al Shariah. They are (1) public welfare (maslahah), (2) business motives alongside banks do not consider maqasid al Shariah as their responsibility, (3) wrong interpretation and wrong evaluation of Islamic institutions on maqasid, (4) new industry and over expectation from the industry, (5) justice/equity (‘adl/ihsan), (6) bankers consider auto inclusion of maqasid al Shariah in every transaction, (7) prevention from prohibitions and provisioning of halal options, (8) Shariah compliance, (9) more focus on protection of wealth (10) maqasid are not divine and are man-made interpretations. These findings contribute to developing more effective performance measurement frameworks for the industry in the future and can compel both regulators and practitioners to consider comprehensive objectives of Shariah in product development rather than focusing merely on compliance. Full article

As a critical review and theoretical reflection, this study explores the transformation of funeral rites in contemporary Korean society and analyzes how ‘Filial Piety,’ a core Confucian value, has been reshaped by the mechanisms of medicalization and capitalism. Traditionally, in the Confucian worldview, death was not a biological termination but a religious process of advancing toward immortality through descendants’ ‘remembrance and representation.’ This paper identifies ‘cultural hybridity,’ where contemporary Korean funerals combine various religious traditions such as Christianity and Buddhism with secular forms, as positive evidence that the aspiration for spiritual bonds still persists. On the other hand, it establishes that the primary cause of damaging the public significance of death is not this mixture of rituals but ‘funeral capitalism’ based on market logic and medicalization. The study criticizes the fact that capitalist secularity has replaced the practice of Filial Piety with ‘reified consumption,’ thereby excluding those lacking economic means from the process of death. Conclusively, this study suggests the restoration of ‘spiritual publicness’ based on non-material continuing bonds and communal mourning, rather than material display. Full article

This article investigates a unique iconographic anomaly in late medieval Dunhuang silk paintings: the conflation of the bodhisattvas Mañjuśrī and Samantabhadra. Focusing on two key artifacts from the 9th and 10th centuries and tracing their legacy to later folk prints, this study argues the phenomenon is not a scribal error but a creative Anomaly—a deliberate ritual synthesis. The analysis reveals this synthesis was driven by two forces: a phonetic re-semanticization in the local dialect and a theological logic born from the integration of Huayan School doctrines with Esoteric ritual practice. The paper demonstrates how Huayan metaphysics were operationalized through condensed Esoteric invocations, turning the inscription into a functional ritual shorthand. Crucially, this study demonstrates the genealogical survival of this Silk Road variant in Ming and Qing dynasty woodblock prints. It uncovers a parallel, non-canonical lineage of visual piety, sustained through workshop copybooks rather than elite textual discourse. This trajectory challenges the linear narrative of Buddhist art history, highlighting the generative power of localized adaptations existing outside the purview of the written canon. Full article

During the Joseon Dynasty, Korean Buddhism intentionally negotiated its survival and ongoing relevance in response to the predominance of Neo-Confucian state ideology by aligning Buddhist teaching with Confucian ethical ideals, especially filial piety. This process can be clearly observed in two well-known apocryphal texts—the Bulseol daebo bumo eunjung gyeong (佛說大報父母恩重經, Eunjung gyeong) and the Bulseol jangsu myeoljoe hojedongja darani gyeong (佛說長壽滅罪護諸童子陀羅尼經, Jangsu gyeong)—whose acceptance in Joseon Korea was largely dependent on their Confucian-inspired ethical substance. This article explores how the material aspects of these texts—such as woodblock printing methods, visual programs, book formats, and meticulous colophons—operated as means for integrating Buddhist doctrinal themes with Confucian moral standards. By focusing on the 1452 woodblock editions produced at Wŏnamsa Temple, this research highlights materiality as an influential factor in enabling the visual and ritual spread of Buddhist filial ethics and thereby supporting Buddhism’s cultural legitimacy in a Confucian-dominated environment. Using a material culture lens, this study addresses a notable gap in the current research—which has typically emphasized textual interpretation at the expense of material dimensions—and offers insight into how religious groups strategically utilized materiality to adapt within changing socio-cultural contexts. Full article

This article analyzes the long-term relationship between Islam and media in Indonesia through the lens of mediatization. While most research on the mediatization of religion is grounded in Western secular contexts, this study examines how the process unfolds in Indonesia, the world’s largest Muslim-majority country, whose religious life and cultural dynamics differ significantly from the Arab world. Using a historical approach, this study traces the evolution of Islamic media from the early twentieth century to the digital era, encompassing prints, broadcast programming, and social media platforms. The findings show that the interaction between Islam and media in Indonesia is a gradual, negotiated transformation shaped by political shifts, technological change, and evolving religious authority. Instead of producing secularization, successive media formats have enabled the continual rearticulation and popularization of Islamic values. New actors such as televangelists and digital preachers have emerged, challenging traditional authorities and prompting adaptations in religious practice to fit media formats and audience expectations. Although commercialization and algorithms sometimes result in a banalized expressions of religion, media developments also create new participatory spaces for religious engagement and personal piety. The study offers a non-Western model of mediatization grounded in Indonesia’s unique media and religious landscape. Full article

In this paper, I focus on a major corpus of the earliest Syrian Christian literature, Aphrahat the Persian Sage’s collection of epistles titled Demonstrations (Taḥwyātā; early 4th century), in order to gauge his thoughts on the “sins of reading”, peccata lectionis. First, I present the Aphrahatic corpus as it currently is and has been perceived over time in its Western and Eastern reception history. Then, I briefly consider what importance early Greek and Syriac monastic sources—like the Vita Antonii, the Pseudo-Macarian Homilies, Theodoret of Cyrrhus, Palladius’ Historia Lausiaca, the Ktābā dmasqātā (the Syriac Book of Steps), etc.—attributed to the reading of scripture as a regular part of a monk’s daily practice. It is against this historical backdrop that Aphrahat’s stance on reading scripture can be meaningfully interpreted. Finally, I present and analyze what the earliest-known orthodox Syrian church father, Aphrahat himself, has to say about the reading of scripture and its concurrent threat, the peccatum lectionis. As the Persian Sage was an excellent Biblical scholar, he made abundant references to religious reading practices in his Demonstrations. To his mind, the locus where sin may enter the meditative reading of early Syrian versions of the Bible is the interpretation of the text: misunderstanding it may lead to sin and potentially damnation. However, the wise person should be able to evade this danger, supported by the natural piety and cosmic religion inspired in them by the majesty of creation, which is a true reflection of divine infinity. Full article

Practical theology is the application of theological reflection to concrete human experience—how faith is interpreted and embodied within shifting social realities. In the article, I examine how Islamic practical theology was interpreted amid the extensive crisis in light of the Gaza war in post-October 7 America, connecting it to the Islamic concept of da’wa (call to Islam). As a case study, I explore the doctrine of Sheikh Yasir Qadhi, one of the most prominent clerics in the US, who emerged as part of a new generation of young American imams who burst into the Western public sphere during the post-9/11 era. The rise of social media gained him prestige and solidified his global influence, amplifying his impact on shaping contemporary Islamic discourse to millions in America and the West. Similar to Qadhi’s post-9/11 use of da’wa as a practical theology that transformed Islamophobia into a means of strengthening faith and American Muslim identity, his post-October 7 da’wa discourse is a clear case of Islamic practical theology in response to crisis. Following the October 7 events, Qadhi framed the chaotic situation in Gaza as both a spiritual and activist catalyst. His emphasis on da’wa promoted personal piety, repentance, and communal solidarity, while also urging political activism, interfaith dialogue, and advocacy for global Muslim causes. This dual strategy—spiritual renewal intertwined with socio-political mobilization—illustrates how da’wa functions as a flexible instrument of Islamic practical theology addressing individual, communal, and national concerns. By comparing Qadhi’s post-9/11 and post-October 7 discourses, the article highlights a shift from defensive apologetics shaped by Islamophobia to a more assertive public theology intertwined with political engagement. This evolution illustrates how American Muslim leadership employs a living, crisis-responsive theology to redefine faith, identity, and responsibility in moments of profound upheaval. Full article

Since the 19th century, Protestant missionaries in Guangdong have extensively engaged in the translation and publication of religious texts, employing localized strategies in the illustration of Christian novels. Within the local cultural context of late Qing Guangdong, missionaries collaborated with local scholars, used Cantonese for writing, and designed novel illustrations to overcome barriers in doctrinal dissemination, thereby facilitating the spread of Christianity. The illustrations in missionary-published novels, such as The Pilgrim’s Progress in Vernacular and The Spiritual Warfare in Vernacular, adopted the stylistic features of Ming and Qing novel woodcuts in terms of lines, composition, character attire, and settings. Furthermore, they skillfully incorporated the Confucian moral framework of loyalty, filial piety, chastity, and righteousness, as represented in the Sacred Edict, into their narrative ethics, while integrating elements such as Buddhist causality and Daoist imagery into a “didactic” system. This localization strategy, combined with a “trinity” reading guidance model comprising images, text, and biblical annotations, visually elucidated the tenets of the Bible and encouraged the public to embrace Christianity. The localized practice of missionary novel illustrations served as a conscious and effective visual strategy aimed at bridging cultural divides and promoting the dissemination of the Gospel. It profoundly reflects the visual agency in modern Sino–Western cultural exchanges and significantly advanced the propagation of Christianity. Full article

This qualitative study aimed to explore the work–family conflict phenomenon in China, to extend our understanding of such a phenomenon experienced under a different cultural background outside of the West, and to help suggest the Chinese culturally specific variables (e.g., filial piety) related to the work–family conflict in China for future research. A purposive sample of 16 Chinese employees was interviewed. Using Creswell’s phenomenological method, six themes and 17 sub-themes emerged through 297 significant statements. The participants described the work–family conflict as only a life experience or no more than a minor problem in life that has influenced their coping strategy (e.g., avoidance coping). It appeared that Chinese culture places both positive and negative effects that simultaneously ease and exacerbate work–family conflict (e.g., a greater level of family support came with more family obligation). After comparing the results with the previous Western findings, differences in the experience of work–family conflict were identified. Relevant factors related to the experience of work–family conflict were suggested, providing directions for future work–family conflict studies. Full article

In the digital age, social media platforms homogenize beauty standards and intricately link clothing choices to social norms and class identities. Grounded in Pierre Bourdieu’s concepts of cultural and social capital, supplemented by Erving Goffman’s theory of stigma, this study examines how social media amplifies pre-existing socio-cultural pressures that influence Turkish women’s decisions to abandon the hijab. The research has practical implications for understanding and addressing hijab abandonment. It employs a qualitative design based on semi-structured interviews with 13 participants, analyzed through a phenomenological approach. The findings reveal that the pursuit of social acceptance and resistance to social exclusion are more decisive factors in hijab abandonment than direct social media influence. While social media serves as a crucial amplifier of aesthetic ideals and a gateway to digital legitimacy, the primary drivers are deeply rooted in the pursuit of social acceptance and resistance to long-standing mechanisms of socio-cultural exclusion, stigmatization, and symbolic violence—processes intensified and mediated through digital platforms. The analysis uncovers the operation of a dual-sided neighborhood pressure, whereby women face scrutiny from both religious communities enforcing idealized piety norms and secular circles perpetuating stigmatizing labels such as backwardness or ignorance. Crucially, participants reported that unveiling was strategically employed as a means of overcoming barriers to professional advancement, gaining access to elite social spheres, and escaping the constant burden of representation. The study concludes that hijab abandonment emerges as a complex strategy of social navigation, where digital platforms act as powerful accelerants of pre-existing class- and identity-based conflicts. Full article

Contemporary Chinese society has undergone enormous socio-economic transformations over the past four decades. The Confucian principle of so-called filial piety (xiao) has shaped Chinese culture for centuries, laying the foundation for family and social life. However, the current Chinese reality, with widespread consumerism and economization of thinking, requires young Chinese people to redefine their role in relation to their aging parents. The process of individualization in a strongly group-oriented society undergoing intense transformation, coupled with the strong cultural pressure to implement the Confucian xiao principle, provides material for interesting research questions. This paper studies caregivers’ coping strategies in the context of the principle of filial piety and the form of its practice during the pandemic and lockdown. It aims to capture the impact of the unique experience of isolation, exacerbated by the fear and uncertainty about the fate and health of parents. At the methodological level, it uses quantitative and qualitative analysis, adapting well-known scales and customized queries to capture the social challenges of the COVID-19 pandemic. Full article

Historical records and tomb inscriptions have provided foundational insights into the lives of elite women in the Tang Dynasty. However, our understanding of their beliefs—particularly their modes of participation and how they negotiated the tensions between faith and familial responsibilities—remains limited. Most existing scholarship has concentrated on their relationships with parents and children, exploring how they balanced personal spiritual obligations with filial piety and filial duties. In contrast, relatively little attention has been paid to how they managed their relationships with their husbands. This gap in research is partly attributable to the prevailing assumption that women involved in religious ordination were unmarried, either divorced or widowed. This study examines tomb inscriptions of two prominent elite women—Madame Li and Lady Liu—to investigate how they negotiated their faith within the context of their familial and marital relationships. I argue that, owing to their social status, women in the Tang Dynasty, particularly those from the noble and elite classes, engaged in religious activities through a variety of modes that reflect their multifaceted participation in religious life. This broader participation not only challenges conventional perceptions of women’s religious involvement but also reveals the complex ways in which gender, social status, and religious expression intersected during this period. Full article

As demographic shifts toward aging populations intensify globally, death-related care emerges as a critical frontier in contemporary healthcare systems. This paper examines the potential for combining classical Confucian ethics for living with modern death care practices, thereby establishing a paradigm of palliative care based on Confucian ethics. Through synthesizing classical Confucian ethics for living with palliative care, this paper establishes four foundational pillars: First, applying Confucian life philosophy to alleviate anxiety surrounding death. Second, transforming Confucian death rituals into a structured palliative care plan. Third, establishing Confucian humaneness as the ethical core of palliative caregivers. Fourth, eliminating the obstacles posed by traditional filial piety to palliative care at the theoretical and practical levels. The findings affirm both the practical viability and cultural imperative of embedding classical Confucian ethics for living into death care systems, offering novel contributions to cross-cultural dialogs on Confucian ethics and palliative care. Full article

As Taiwan’s population ages, traditional filial piety expectations face modernization challenges, yet few studies examine how emergent adults linguistically negotiate these cultural tensions digitally. This study addresses this gap by analyzing how emerging adults in Taiwan express and reinterpret filial obligations toward aging parents through online discourse. Emerging adults represent a particularly meaningful demographic because they straddle traditional filial norms and modern independence, making their language use a valuable indicator of cultural transition. We analyzed 1976 Dcard posts from 30 discussion threads (2017–2023) using computational linguistics. LIWC-22 assessed emotional expression patterns, while Sketch Engine conducted keyness analysis and collocation mapping around filial care keywords. Posts were compared against Chinese web corpus norms. Quantitative emotion analysis revealed dominant positive emotions (M = 3.93) alongside significant negative emotions (M = 3.30), with anger and sadness exceeding broader Chinese online communication norms. Keyness analysis identified economic concerns as central themes. Collocation analysis around “filial piety” showed associations with “limits”, “willingness”, and “define”, indicating conditional rather than absolute conceptualization. Findings indicate that emerging adults in Taiwan reinterpret filial piety through reciprocal emotional bonds rather than strict hierarchical duty, negotiating traditional expectations with contemporary economic realities and personal autonomy. The implications of these findings highlight how cultural values adapt in response to modernization and digital communication, offering insight into evolving intergenerational relationships and informing future cross-cultural aging and caregiving research. Full article