Search Results (1,785)

This qualitative study explored the conditions that shape effective volunteer activity organisation by emerging adult university students (aged 18–25) in a religiously and ethnically diverse Thai setting. The study was conducted at Prince of Songkla University (PSU), Hat Yai Campus, where Buddhist and Muslim students form the two largest religious communities. Data were collected through in-depth interviews and focus group discussions with 30 purposively selected student volunteer leaders and analysed using a hybrid deductive-inductive content analysis approach. Four conditions emerged as foundational: (1) motivational readiness to engage across cultural boundaries; (2) substantive knowledge of cross-cultural communication, both verbal and non-verbal; (3) the capacity to examine and adjust one’s own cultural assumptions; and (4) active, structurally expressed respect for religious and cultural diversity. The findings reveal that family-transmitted stereotypes, knowledge gaps regarding Islamic practice, and the absence of institutional accommodation jointly constrain inclusive participation. Drawing on Cultural Intelligence (CQ) theory and Putnam’s social capital framework, the study advances two arguments: first, that intercultural competence among emerging adult volunteers cannot be reduced to individual skill and disposition; and second, that institutional programme design—schedules, catering arrangements, and physical infrastructure—constitutes an independent determinant of inclusion that CQ frameworks have not yet adequately theorised. The four-condition model offers a structured, trainable framework for volunteer leadership development and extends the literature on civic formation and intercultural learning during the formative years of emerging adulthood. Full article

Context: Previous studies and reviews in adult patients have shown that hope is an important coping mechanism in patients with serious health problems. Although there are individual studies in pediatric patients, there is a lack of a systematic review of how hope manifests and how it can be supported in children with life-threatening illnesses and their families. Objectives: This systematic review aims to identify the key factors that are associated with the experience of hope in pediatric palliative care. It examines how hope is fostered or diminished in children with life-limiting illnesses, their parents, and other family members. Methods: A systematic search was conducted across major medical databases for studies published between 1990 and 2024. Thematic analysis was used to identify factors associated with hope. The quality of the included studies was critically appraised. Results: Out of 1373 identified records, 105 studies met the inclusion criteria. Most studies were qualitative in design and met a high proportion of the applicable criteria in their respective design-specific appraisal tools. Factors associated with increased hope included open and empathetic communication, trusting relationships with healthcare providers, strong social and family support, spiritual and religious faith, effective symptom management, involvement in care decisions, and access to practical resources. Conversely, reduced hope was associated with poor communication, social isolation, uncontrolled symptoms, uncertainty, caregiver distress, financial strain, and negative healthcare experiences. These factors were consistent across cultural and diagnostic contexts, with some variation in emphasis. Conclusions: Hope in pediatric palliative care is associated with relational, psychological, spiritual, and systemic factors. Many of these are modifiable. A family-centered and multidisciplinary approach is essential to sustaining hope in pediatric palliative contexts. Full article

Historic buildings occupy a sensitive position in contemporary energy and heritage management because they combine building-performance requirements, material-conservation constraints, and dynamic patterns of use. This study maps the broader historic-building literature at the intersection of energy-efficient restoration, building decarbonization, heritage conservation, and sustainable tourism, and interprets the resulting bibliometric structure with particular implications for historic stone places of worship. Records were retrieved from the Web of Science Core Collection and screened through a PRISMA 2020-aligned protocol, yielding 804 publications. Accordingly, the 804-record corpus represents a broad historic-building and heritage-management evidence base rather than an exhaustive dataset restricted exclusively to stone religious buildings. Performance analysis and science mapping were conducted using Bibliometrix, while bibliographic coupling and longitudinal thematic-evolution analyses were added to examine contemporary research fronts and their temporal continuity. Co-citation analysis identified two partially separated intellectual schools—European conservation microclimate and adaptive reuse management—whereas bibliographic coupling revealed five current research-front communities, including adaptive reuse and sustainability, microclimate-conservation-energy, and an emerging HBIM/digital-documentation front. Thematic evolution showed increasing post-2019 convergence of tourism and management with conservation and cultural-heritage research, but continued separation from technical energy and microclimate streams. The study therefore moves beyond descriptive rankings to identify structural fragmentation and three priority directions: integrated monitoring of visitor loads, energy, and conservation performance; HBIM-supported spatial integration; and stronger cross-national research collaboration. The findings are interpreted as bibliometric evidence and research-agenda signals rather than as causal proof of building or policy performance. Full article

Augustine’s writings are characterized by his opposition to (primarily) three heretical and schismatic groups: the Manichaeans, the Donatists and the Pelagians (although De Haeresibus addresses a much greater range of heresies), as well as criticism of Jerome (within his own communion). This provides the opportunity to demonstrate that Augustine did not adopt a consistent approach towards different heretical groups. Starting with his determination of what constitutes a heretic in De Haeresibus, this article analyzes Augustine’s concept of the Church’s unity and the ecumenical approaches which he adopts towards certain heretical groups to preserve that unity. The article analyses a range of Augustine’s writings, including his correspondence with Jerome, considering the manner in which he engages with his religious opponents, the communication strategies which he adopts in order to further his agenda and how this functions against the background of Augustine’s view of ecclesiastical unity (particularly his understanding of the Church as the body of Christ). The article demonstrates Augustine’s ecumenical overtures to his opponents and his pursuit of “charitable correction” and how this relates to his attempts to employ religious coercion against them with support from the secular authorities, while also demonstrating how Augustine subjected himself to the type of rigorous self-examination which he demanded from his opponents. Full article

Jigan (寂感), derived from the Book of Changes, which states “when remaining in serene stillness without stirring, it attains universal penetration once stirred by resonance (jiran budong ganer suitong 寂然不動感而遂通).” It describes the profound subtlety of the Zhouyi. On the other hand, Jizhao (寂照) is a Sinicized Buddhist interpretation denoting the non-dual integration of true suchness and prajñā wisdom. Jigan developed into an ontological framework during the Song Dynasty (960–1279), while jizhao took shape during the Wei-Jin period. Philosophically, both manifest a non-dual substance-function structure “quiescence as resonance” and “quiescence as illumination.” They jointly serve as the foundational model for mind-nature cultivation and spiritual transcendence. From this theory of cultivation, however, divergent spiritual aspirations of Confucianism and Buddhism. Confucianism elucidates the principle of universal oneness of all things through quietude-resonance, pursuing the spiritual realm of sagehood. By contrast, Buddhism penetrates through self-attachment and dharma-attachment via quiescent illumination, thereby detaching from all karmic conditions, and manifests Prajñā. Confucianism integrates the practice of jigan into its ritual education, sacrificial ceremonies and daily disciplinary norms, rendering it a practical pathway for sustaining the cosmic-ethical order and generating ritual authority. Buddhism implements jizhao in meditation, precepts, and monastic life, constructing an enlightenment-oriented sacred community. Jigan and jizhao represent two distinct paths of religious transformation and spiritual attainment. This paper compares how both emanate from the ontological state of “serene stillness without stirring” into practical cultivation manifested as “resonance penetrating all things” or “simultaneity of illumination and function”, and ultimately shape divergent modes of sacredness and forms of social integration. While jigan and jizhao reveal a structural convergence in the cultivation theories of Confucianism and Buddhism, they also demonstrate disparate orientations in their spiritual aspirations. Full article

Generative artificial intelligence (AI) is entering religious communication not only through chatbots and generated text, but also through images and reels on social media. Yet research in this field has paid limited attention to what images contribute beyond their accompanying words. This article examines how AI-assisted visuals are incorporated into Indonesian Muslim Instagram accounts linked to Nahdlatul Ulama (NU) and what communicative work they perform. Informed by the Religious Social Shaping of Technology framework and visual-culture scholarship, the study combines qualitative digital observation with content and multimodal analysis of eleven posts from three accounts and sampled comments. The visuals were adopted selectively within established organisational, humour-oriented, and preacher-led modes of address. AI functioned through amplification: synthetic construction gave bodily and spatial form to themes of national belonging, moral criticism, santri conduct, and interreligious engagement, while enabling encounters that could not readily be photographed. These moral positions became legible through familiar signs, but authority remained with the organisation, collective voice, or public persona through which the images were framed and circulated. AI-assisted imagery is therefore best understood as situated visual mediation: it expands what religious communicators can picture without independently determining the meaning or authority of what is pictured. Full article

This article explores Christian mission and Islamic daʿwah fī sabīl Allāh as two distinct yet structurally comparable forms of theological engagement with the world. While both concepts have traditionally been studied in relation to religious transmission, doctrinal fidelity, and institutional expansion, contemporary scholarship increasingly recognizes their broader significance as practices of ethical responsibility, public witness, and interreligious encounter. The study proposes a comparative theological framework that goes beyond descriptive comparisons to examine the underlying structures that shape mission and daʿwah. Both traditions are approached as embodied practices through which religious communities cultivate specific forms of moral agency, religious subjectivity and interaction with others. From this perspective, mission and daʿwah are not merely understood as communicative activities, but as expressions of lived socio-ethical and theological commitments. The article posits that both traditions are organized around three interconnected dimensions: divine agency, human mediation, and epistemic orientation. These dimensions provide a common analytical framework while preserving the theological distinctiveness of Christianity and Islam. By developing this comparative axis, the study contributes to comparative theology in three ways: it offers a new conceptual framework for analysis; it highlights the dynamic and self-reflective nature of both traditions; and it demonstrates how mission and daʿwah can serve as platforms for interreligious understanding, fostering meaningful dialogue and deepening theological self-awareness through engagement with religious diversity. Full article

This article argues that “compassion” in the worship of Guanyin in metropolitan Bangkok is not an unchanging category as one might assume, but a religious construction generated by the dialectic of devotion, images, and the urban religious architecture. Based on a consideration of Guanyin devotion in various locations around Bangkok and the larger metropolitan area, the following study illustrates the construction, mediation, and stabilization of compassion through devotee practices, images of Guanyin, and spatial configurations necessary for access to, presence within, and experiential encounter with the religious site. Although Guanyin devotion occurs within Mahayana networks, the Chinese diaspora community, and non-monastic devotional settings, each site analyzed here can be understood as a living space where issues of religious authority, visual judgment, spatial accessibility, and bodily experience meet. Through ethnography, visual analysis, and a focus on concepts of lived and material religion, it is demonstrated that the concept of compassion does not arise from theological discourse; rather, the definition of compassion is created locally through the dynamic interrelationship between bodies, images, spatial configurations, and lived experience. Full article

In recent years, scholarship has increasingly explored the intersections of theology, liturgy, and transgender identities. At the same time, transgender individuals continue to encounter resistance, exclusion, and stigmatization within many religious settings, where gender diversity is frequently framed as incompatible with established theological norms. Against this backdrop, this study examines the emergence of contemporary non-Orthodox Jewish prayers written by and for transgender and non-binary individuals. Drawing on a corpus of trans-specific liturgical texts, I argue that these prayers function as sites of religious and social negotiation through which marginalized identities seek recognition within existing religious frameworks. Rather than merely expressing personal spirituality, they constitute collective cultural practices that redefine the boundaries of belonging, legitimacy, and sacred personhood. Through poetic, theological, and political language, these texts challenge dominant assumptions about gender, embodiment, and religious authority while remaining intelligible within the broader Jewish liturgical tradition. The analysis demonstrates how trans prayer constructs the body not as a problem to be corrected but as a legitimate locus of sacred experience and religious meaning. In doing so, these prayers reconfigure the relationship between embodiment and spirituality, framing gender transition as a process of revelation, authenticity, and renewal rather than rupture or deviation. More broadly, they serve as mechanisms through which transgender Jews symbolically negotiate access to religious institutions, communal recognition, and theological legitimacy. I conceptualize this process as transcendent lobbying: a form of spiritual activism through which liturgical actors seek to reshape religious discourse and expand the symbolic boundaries of the sacred. Viewed sociologically, these prayers are not only theological texts but also cultural interventions that contest established power relations and create new possibilities for religious inclusion, visibility, and collective belonging. Full article

Do people become more willing to accept violence simply because of where they live? Using survey data from over 5000 residents across nineteen cities in Britain, the Netherlands, Denmark, and Norway, this study finds that the perceived social climate of a neighbourhood, that is how much tension people sense between ethnic and religious groups, and how widespread they believe local problems are, shapes willingness to endorse violence even after accounting for personal grievance, humiliation, anxiety, and general pessimism. The effect holds in all four countries, and while cities whose residents collectively perceive more tension also show somewhat higher support for violence, this pattern is promising but not yet statistically proven because only nineteen cities were studied. The research also reveals that feeling marginalised strongly predicts support for violence among younger and middle-aged adults but fades by roughly half after age forty eight, whereas the neighbourhood climate effect remains steady across the entire life course. Notably, the neighbourhood pathway is more than twice as strong among Muslim residents, even though Muslims are no more likely to endorse violence overall, suggesting that policies concentrating surveillance on Muslim communities while neglecting the urban conditions they experience are misaligned with the evidence. Tests of possible explanations, such as distrust of local institutions, weakened community bonds, or feeling threatened by other groups, explain only a small fraction of the link, leaving most of it unresolved and pointing to the need for better measures of how neighbourhoods shape social norms. The core message is that preventing the attitudinal roots of violence is not only a policing matter; it is also a question of urban investment, namely decent housing, public spaces, community institutions, and inclusive governance, because what our neighbourhoods tell us daily about trust, conflict, and belonging shapes whether we come to regard violence as acceptable. Full article

Rhetorical theology, a term coined by Andre E. Johnson, is religious rhetoric grounded in the context of lived experience that produces constructs of God concerned with the practical implications of religious doctrine. For example, Johnson argues that Henry McNeal Turner’s rhetoric, “God is a Negro,” takes seriously the harmful psychological implications of the Black community serving a white God, thus illustrating how theology emerges from the lived consequences of belief. Building on Johnson’s framework, this paper proposes rhetorical theology as a pedagogical approach to build bridges of understanding when engaging with contentious topics of sex and sexuality in higher education. Students are assigned a rhetorical theology paper on a topic, such as gender roles, transgender identity, homosexuality, masturbation, or polyamory. Students argue two contradictory perspectives of the topic by applying rhetorical theology’s four key assumptions to each position: faithful persuasion, implications of doctrine, contextuality, and the invitation of the rhetor. The process develops critical thinking by examining the theological claims, socio-political contextual realities, and the practical implications of each position, regardless of the students’ personal convictions. This pedagogical practice fosters bridge-building across divergent perspectives while equipping students to engage in conversations about sex and sexuality with greater nuance, understanding, and awareness of theology’s social and political consequences. Full article

Positioned as a node of low-end globalization, the Chungking Mansions in Hong Kong’s Tsim Sha Tsui represents a transnational urban space with many ethnic restaurants, grocery stores, shops and cheap hotels. As a vertical hub of superdiversity, the building features significant number of people from South Asia (e.g., India, Pakistan, Bangladesh and Nepal), Southeast Asia, Africa and beyond. Unlike most ethnic enclaves and multicultural areas that feature horizontal spatial organization, the Chungking Mansions conceptually represents a vertical ‘Little South Asia’ or ‘Little UN’ condensed into one building. The transient and anonymous Chungking Mansions is something of a ‘non-place’ but it also has a sense of community. The building over time gained a bad reputation as a mysterious, dodgy, shady and dangerous ethnic place where violence and crimes take place. This article aims to demystify the Chungking Mansions from under-explored sociolinguistic/multilingual perspectives. Languages and symbols inscribed in the linguistic/semiotic landscape, we argue, represent important anthropogenic impacts on geography and nature, which constitute salient entry points into understanding how migration, low-end globalization and superdiversity leave traces on the urban landscape. This study documents and shows how various multilingual signs and cultural and religious symbols enact ethnic, linguistic, cultural and religious identities and produce and reproduce social meanings alongside the building’s verticality. These materially and symbolically contribute to a vertical geography of superdiversity. Full article

This article examines how theology can engage meaningfully with secular academic and cultural contexts, focusing on the possibility of public theology within the modern university. Emerging from societies where religion was long marginalized or privatized under communist regimes, the discussion highlights the renewed struggle to reintegrate theological discourse into public intellectual life. It argues that public theology must learn to “speak faith publicly”—that is, to express religious convictions in ways that contribute to shared intellectual and moral discourse without resorting to confessional exclusivity. By comparing public theology to public philosophy, the authors highlight both the similarities and tensions between the two. While both seek to address common human questions concerning truth, value, and meaning, public theology must navigate the added complexity of grounding its insights in faith traditions while remaining open to secular dialogue. The article argues that the Beatitudes and the concept of middle axioms provide complementary theological and methodological resources for communicating Christian faith within secular higher education, as illustrated by a qualitative case study conducted at a public university in Slovakia. Full article