Search Results (64)

Battlefield preservation is commonly understood as a matter of heritage management, historical education, or cultural tourism. This article argues that its origins and enduring significance lie elsewhere. Modern battlefield preservation emerged as a direct consequence of the transformation of warfare between the late eighteenth and twentieth centuries. Beginning with the French Revolution and the levée en masse, military service became increasingly associated with citizenship, national identity, and mass participation, while industrialization provided the logistical and technological foundations necessary for warfare on an unprecedented scale. As warfare expanded, so too did its human consequences, transforming military death from the experience of a relatively small warrior elite into a shared social reality affecting entire populations. Drawing upon military history, memory studies, sociology, religious studies, and heritage scholarship, this article examines how mass warfare generated new forms of collective bereavement, ritual commemoration, battlefield pilgrimage, and historical preservation. Through case studies ranging from the French Revolutionary and Napoleonic Wars to the Crimean War, Gettysburg, the World Wars, and the conflicts in Korea and Vietnam, it demonstrates how expanding mobilization, industrialized conflict, and rising casualty rates produced enduring landscapes of memory. The article argues that battlefield preservation developed through a cumulative historical process linking mass warfare, mass casualties, collective trauma, commemorative practices, and the creation of commemorative landscapes. Preserved battlefields are not merely remnants of past conflicts; they are cultural institutions through which societies negotiate memory, identity, and meaning. As traditional sources of collective authority weakened in modern societies, battlefields increasingly acquired functions associated with ritual, pilgrimage, and civil religion. The expansion of warfare produced an expansion of remembrance, and the preserved battlefield emerged as one of the most enduring cultural responses to the human consequences of modern conflict. 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

Human societies depend on prestige hierarchies that confer status on demonstrated competence, alongside the dominance hierarchies that rely on coercion and that humans share with other primates. The same neural processes that support cooperative learning under prestige are hypothesized to participate in rivalry, polarization, and ideological hostility when their operating environments depart from those in which they evolved. This selective narrative review proposes a candidate integrative framework, the Hypothesized Neural Integration Model of Prestige and Pride, drawing on converging but largely indirect evidence from affective neuroscience, neuroeconomics, evolutionary psychology, and social neuroscience. The framework groups five categories of functionally pluripotent processing, each understood as engaging nodes within overlapping large-scale brain networks rather than as a localized regional mechanism: valuation-related processing implicating orbitofrontal and ventromedial prefrontal cortex, reward-learning signals indexed in the ventral striatum, self-referential and identity-relevant processing engaging medial prefrontal cortex within the default-mode network, threat- and salience-related processing involving the amygdala and anterior cingulate cortex within the salience network, and neuroendocrine output regulated through the hypothalamic–pituitary–adrenal axis and modulated by gonadal and neuropeptide systems. Consistent with Poldrack on reverse inference and with Marr on levels of analysis, the framework is presented at an integrative implementational level with candidate algorithmic mappings specified for each category, not as a computational specification of the constructs themselves, and treats high-level constructs such as prestige, status, and sacred value as emergent phenomena arising from dynamic network interactions, bodily states, cultural contexts, and historical contingencies rather than as properties localized to single regions. Because few neuroimaging paradigms isolate freely conferred deference from generic social rank, claims specific to prestige are deliberately restricted throughout, and the evidence base is presented as one concerning social rank unless a paradigm operationalizes prestige directly. Material ownership, sacred values, religious belief, and digital prestige metrics are treated as candidate domains of application, with explicit separation of direct neural evidence, behavioral evidence, and theoretical extrapolation. Symbolic escalation in consumer markets, sacred-value absolutism, and amplified social feedback on digital platforms are interpreted as candidate environmental amplifiers of ancestral status mechanisms rather than demonstrated causal pathways. Nine operational study designs are proposed to guide future preregistered tests, including one designed to establish whether a prestige-specific neural claim can be made at all. Intervention strategies are mapped to candidate processing and network targets using an explicit evidence-grading scheme, with structural and institutional measures weighted equally alongside cognitive and contemplative ones. The framework relies on correlational neuroimaging subject to reverse-inference constraints, draws primarily from samples from Western, educated, industrialized, rich, and democratic populations, and should be evaluated as a hypothesis-generating account rather than as a confirmed neural architecture. Full article

Sharia and Law colleges in Saudi universities provide a distinctive educational setting in which classical Islamic jurisprudential discourse and contemporary statutory legal discourse coexist within the same curriculum. Despite this shared institutional context, the pragmatic characteristics of these coexisting normative genres remain largely unexplored from a corpus-based perspective. This study examines how genre differences influence the linguistic formulation of legal definitions and religious rulings across four officially prescribed texts: two classical Hanbali works—Rawḍat al-Nāẓir by Ibn Qudāma and Al-Rawḍ al-Murbiʿ by al-Buhūtī—and two contemporary Saudi statutes—the Civil Transactions Law and the Law of Criminal Procedure. A purpose-built corpus of approximately 480,000 words was analysed using a corpus-assisted discourse analysis design integrating quantitative frequency and keyword analysis with systematic manual pragmatic coding within a triangulated theoretical framework. The findings show that differences in disciplinary genre are systematically reflected in distinct pragmatic profiles. Rawḍat al-Nāẓir is characterised by assertive-definitional speech acts and methodological deontic expressions, whereas Al-Rawḍ al-Murbiʿ is dominated by directive speech acts associated with applied legal rulings. The statutory texts employ standardised legislative constructions, including negative-exceptive formulations, formal prohibition markers, and institution-specific obligation structures. The Civil Transactions Law further exhibits a hybrid pragmatic register through the incorporation of classical jurisprudential maxims into enacted statutory provisions. Based on the systematic literature review undertaken for this study, the findings provide what is, to the best of the authors’ knowledge, the first corpus-based pragmatic comparison of these coexisting curricular genres. The study thereby contributes to Arabic legal linguistics, corpus pragmatics, and the linguistic analysis of legal education, while offering empirically grounded insights for curriculum development in Sharia and Law programmes. Full article

Background: While the consumer experience of psychosis has received significant attention in Western research, a substantial gap exists regarding the experiences of women in the Kingdom of Saudi Arabia (KSA). In this context, religious, cultural, familial, and gender-specific factors uniquely shape the experience of psychosis, help-seeking behaviors, and recovery. This study aimed to explore the lived experiences of Saudi women with psychosis across three phases: first-episode onset, hospitalization or follow-up, and community living after discharge. Methods: This hermeneutic phenomenological study, guided by van Manen’s methodology, employed all six lifeworld existentials: lived space, lived body, lived time, lived self-other, lived thing, and lived cyborg. Semi-structured interviews were conducted with 21 women diagnosed with psychosis at two hospitals in Riyadh, KSA. Data collection included 13 audio-recorded interviews and eight documented via field notes, supplemented by creative methods such as drawings, poems, and written texts analyzed using van Manen’s vocative method. All Arabic data were professionally translated and verified for accuracy. Results: Three overarching themes emerged. First, women’s lived experiences of first-episode psychosis highlighted the process of understanding causes and developing insight during onset. Second, experiences during admission and follow-up revealed the impact of clinical encounters, nursing care, and the critical need for therapeutic healing spaces. Third, living with psychosis in the community emphasized the complexities of medication adherence, family dynamics, and the pursuit of recovery through education, employment, and religious practice. Conclusions: The participants articulated user-based recovery perspectives, including empowerment, shared decision-making, and hope, which contrasted sharply with the service-based approaches they received. Culturally specific stressors and pervasive stigma shaped every phase of their journey. To the authors’ knowledge, no prior study has examined this population using a hermeneutic phenomenological framework; these findings provide a women-focused, culturally situated evidence base for developing gender-specific recovery models and enhanced discharge planning within the KSA mental health system. Full article

Internal and civil wars affect the lives of religious and ethnic minorities the most. For Syrian citizens of Armenian origin, the Republic of Armenia represented one of the most accessible and meaningful destinations to relocate to, shaped by shared ethnicity, collective memory, and historical ties. When the Syrian war erupted in 2011, thousands opted to resettle in Armenia, yet they and host institutions struggled to categorize them as immigrants, refugees, or repatriates. This ambiguous status has received little scholarly attention. To explore these complexities, the study employed a survey-based research design involving 124 participants, supplemented by an open-ended question intended to capture personal narratives and nuanced identity negotiations. The manuscript examines how the labels immigrant, refugee, and repatriate carry distinct legal, social, and emotional implications, especially against the backdrop of the 1915 Armenian Genocide’s enduring memory and the particularly negative connotations of “immigrant” and “refugee” in Western Armenian and Arabic languages. Within this contested semantic and policy terrain, repatriation appears not merely as a bureaucratic category but as a culturally resonant and sometimes preferred pathway for some Diaspora Armenians, informed by lifelong exposure to repatriation narratives through formal education (language textbooks) and informal communal practices. The case sheds light on the broader conception of stakeholders, including how they self-identify, how they understand their status in Armenia, and the factors shaping their choices, particularly in the context of contemporary geopolitics and the role of education in influencing external perceptions of them. Full article

Mohandas K. Gandhi (popularly known as Mahatma Gandhi) has primarily been recognized for his work in developing the theory and practice of nonviolence (ahimsa) for the purpose of building a culture of sustainable peace. Although Gandhi’s writings do not explicitly engage such categories as negative and positive peace, peace and international relations, or pacifism and nonviolence, scholars in peace studies have nonetheless assessed his contributions to the evolution of the field. This article advances the study of peace by emphasizing the dynamic nature of nonviolence (ahimsa), which is inextricably connected to Gandhi’s vision of sarvodaya (uplift of all). It further argues that his approach to peacebuilding, grounded in the upholding of pluralism across civic life, offers a conceptual framework for disrupting hegemonic monolithic systems. Gandhi lived in a time when the concept of pluralism had not gained currency; however, his vision, rooted in the values of diversity and tolerance, can appropriately be understood under the now widely accepted concept of pluralism. Gandhi thus uniquely connected nonviolence, peace, pluralism, and sarvodaya. For him, peaceful co-existence mandates attention to diversity—an approach that can enrich contemporary conversations in a divided political, social, and religious landscape. As a political leader and social reformer, he promoted indigenous languages, diverse village industries, local economies, and multi-faith religious education. In his later life, he also advocated for inter-caste and interreligious marriages in order to mitigate communal tensions. Such attention to diversity offers a promising path toward realizing the goal of sustainable peace and sarvodaya in a contemporary landscape increasingly prone to monolithic systems. Sarvodaya inherently requires a commitment to pluralistic, dialogical, dialectical, and nonviolent engagement in all spheres of life. By emphasizing shared humanity and committing to diversity, Gandhi offers a social philosophy of respect for all life as well as uplift of all trades, languages, and belief systems grounded in the vision of welfare of all. His practical methods of engaging diverse actors, along with his radical efforts to disrupt autocratic, authoritative, and centralized systems, affirm that the objectives of sarvodaya and sustainable peace can be realized only through a radical pluralism. Full article

This study examines the intellectual perspectives and thoughts related to education in Indonesia. The most influential Indonesian scholars who completed their higher education in Western and Middle Eastern institutions between 1980 and 2010, with a particular focus on their views regarding Islamic education, are investigated in a deeper perspective. The scholars selected for analysis consist of three graduates from Middle Eastern universities and three from Western universities, all of whom pursued religious or philosophical studies abroad. The findings indicate that the most decisive factor shaping their divergent perspectives is their overseas educational background, despite their shared foundational experience in pesantren (Islamic boarding schools). These differences are reflected in their public statements, published works, and online video content. At the same time, this study also revealed a set of shared values among the scholars, particularly concerning the core principles of Islamic education and their collective commitment to national unity, peace, mutual support, and tolerance. These commonalities emerge as a unifying thread amid their diverse viewpoints. As representatives of Middle Eastern scholars, these included Komaruddin Hidayat, Abdul Shomad, and Adi Hidayat, where the representative of Western scholars included Azyumardi Azra, Nadirsyah Hosen, and Ahmad Syafii Maarif. The analysis offered in this paper presents a constructive discourse, demonstrating that the differing perspectives of Indonesian scholars educated in the West and the Middle East can positively enrich national conversations. Further study about the perspective of scholars is important for building the character of young generations in Indonesia about how multicultural and different perspectives of thinking are free to discuss and write about in academic perspectives. Full article

This study investigates the family language policies (FLPs) of two North Indian Muslim families residing in Saudi Arabia, focusing on how they navigate multilingualism to balance cultural heritage, religious practices, and sociolinguistic adaptation. Using Spolsky’s FLP framework and a qualitative case study approach, the research examines the dynamic roles of Urdu, Arabic, and English in these households. Semi-structured interviews were conducted with mothers and children to explore language ideologies, practices, and management strategies. The findings reveal that Urdu serves as a cornerstone of cultural identity, while Arabic is pivotal for religious education and social integration. English plays a supplementary role as a tool for academic and professional aspirations. Despite shared goals, the families adopt distinct approaches: one emphasizes heritage preservation and liturgical Arabic, while the other integrates Arabic more comprehensively alongside Urdu. These insights contribute to FLP scholarship by highlighting the intersection of language, faith, and identity in transnational families in non-western context, offering practical implications for educators and policymakers working with multilingual communities. Full article

This grounded theory study examines how 40 married couples (N = 80) successfully maintained sexual abstinence until marriage, focusing on the strategies, relational processes, and spiritual commitments that sustained this non-normative practice. Because premarital abstinence is statistically uncommon among African Americans, this sample functions as a critical case context—offering a high-contrast environment in which grounded theory can clearly illuminate the relational and spiritual mechanisms that support abstinence maintenance. Using in-depth individual and dyadic interviews, the study explores how couples upheld abstinence in contexts where it was often encouraged within religious settings yet rarely modeled by parents, mentors, or peers. Findings revealed four interrelated processes: (a) a shared spiritual “why” grounded in sacred meaning, (b) mutual commitment and accountability, (c) proactive boundary-setting and trigger management, and (d) grace-based resilience and recommitment after lapses. Together, these processes illustrate the Premarital Sexual Abstinence Sustainability Model through which couples co-manage temptation and align their behaviors with shared spiritual values. Despite limited examples in their communities, many participants reported becoming perceived role models within their families and faith settings, demonstrating how new behavioral templates emerge when social models are absent. Overall, as the first study of its kind to document how abstaining couples sustain their commitment and experience success, this work offers new implications for research, relationship education, counseling, and faith-based program development. Full article

Improved maternal experiences and outcomes have been widely linked to the presence of birth companions. However, cultural norms, institutional constraints, and privacy concerns frequently restrict women’s choice of birth companions in many Middle Eastern countries, including Jordan. This study investigated Jordanian women’s beliefs and barriers about the presence of companions in the labour room. A qualitative descriptive study design was conducted using Braun and Clarke’s framework for thematic analysis. Thirteen women (ages 21 to 38 years) with prior pregnancy and childbirth experience were chosen from a free health awareness event in Irbid, Northern Jordan in July 2025, to participate in semi-structured interviews. The responses were recorded on audio tapes and subsequently stored in their original format. Data were coded, transcribed, and then thematically analyzed to identify beliefs and perceived barriers. The most significant beliefs were: (i) emotional and psychological support, wherein companionship was thought to alleviate fear and provide reassurance; (ii) strengthening family ties, as women saw shared childbirth experiences as improving family bonds; and (iii) cultural and religious interpretations, wherein female relatives were frequently seen as more acceptable than husbands. Women reported two barriers to allowing companions in the labour room: (i) privacy and modesty issues, where they feared embarrassment, exposure, and judgment, and (ii) institutional and policy restrictions, such as restrictive hospital regulations. Although Jordanian women recognized the emotional and interpersonal benefits of having company during childbirth, they encountered numerous substantial institutional, cultural, and privacy-related barriers. Improving women’s birth experiences and promoting respectful maternity care may be achieved by addressing these issues through culturally sensitive education, privacy-enhancing infrastructure, and regulatory reform. Full article

Climate change is one of the most pressing environmental challenges of our time, with consequences that extend far beyond temperature rise. Its impacts include extreme weather events, sea level rise, biodiversity loss, and disruptions to food and water systems, all of which threaten ecosystems and human well-being. Addressing this crisis requires a broad understanding and engagement from society. However, climate change denial persists, often amplified through online platforms, slowing down effective action. Universities can play a critical role in this context, not only as spaces where scientific knowledge is produced and shared, but also as institutions that train future leaders to respond to environmental crises. In this study, we examined the prevalence of climate change denial among members of a Portuguese public university and explored its relationship with gender, religion, and political orientation. We collected 89 responses and analyzed the data. The findings indicate that individuals with right-leaning political views, certain religious affiliations, and male respondents were more likely to deny climate change. These results highlight the need for targeted educational approaches that address specific audiences, fostering a better understanding of the scientific and environmental realities of climate change, and ultimately promoting informed action toward sustainability. Full article

This article commences from a transdisciplinary research setting where students, artists, activists, and researchers come together to investigate medieval travelling accounts. The article is structured in two main parts. The first part presents an exploration of the theoretical framework of an hermeneutics of charity and suspicion as well as a development of a methodology that probes at the “cracks” of colonial pedagogical and scholarly structures. In the second part, the article uses critical inquiry and shared learning experiences to examine Marco Polo’s The Travels, focusing on his descriptions of dancing. Specifically, it investigates what Polo’s text conveyed—and omitted—about the relationship between intimacy, eroticism, and dance for a European audience. Combining auto-ethnographic reflections with stories from the communal learning process, the article invites readers to consider how collective inquiry reshapes our understanding of historical texts. In addition to questioning Polo/Rustichello’s portrayal of religious dance through his mercantile and sexualised gaze, the author also challenges some previous scholarly interpretations of Polo as an agent of European colonial endeavours. Finally, the paper offers a method for rethinking how researchers approach dance and university education, as well as practical tools for how historical accounts can be explored in a way that prevents discernment from overshadowing what can be gained from attunement. Full article

This article examines the legal and practical dimensions of religious education (RE) in Austria with a particular focus on interreligious education as an emerging pedagogical and societal response to increasing religious and cultural diversity. It begins by situating the discussion within Austria’s historical and constitutional framework, in which RE is governed as a res mixta—a joint responsibility shared between the state and legally recognized churches and religious societies (CRSs). The analysis highlights how this model of power-sharing is enshrined in both constitutional and ordinary legislation, granting CRSs extensive autonomy in the organization, content, and supervision of denominational RE. Despite the absence of explicit legal provisions for interreligious education, the article demonstrates that interreligious teaching practices can be implemented through cooperative arrangements between CRSs, particularly when aligned with national educational goals and international commitments to tolerance, religious freedom, and other human rights. It further analyses curricular references to interreligiosity across various denominational RE programs and discusses the institutional potential for integrating interreligious competencies into teacher training and school practice. Drawing on the example of the project Integration through Interreligious Education at the University Graz, a cooperative initiative between the Catholic Church and the Islamic Religious Society in Austria (IGGÖ) from 2017 to 2023, the article outlines how interreligious education was legally contextualized and contractually formalized. The article concludes that interreligious education, though legally unregulated, is both feasible and desirable within Austria’s current legal and educational framework. It calls for greater normative clarity and policy support to ensure the sustainability and broader implementation of such models, which foster mutual understanding and peaceful coexistence in a pluralistic society. Full article

Set against the current societal and religious contexts that Church of England schools find themselves positioned in, Lesbian, Gay, Bisexual, Trans, Queer, Plus (LGBTQ+) teachers must navigate the contested space between their embodied identity and expectations of others. Whilst this research focuses specifically on Church of England schools in England, broader questions of belonging, purpose, and pedagogy are argued to transcend geographical and denominational boundaries. In this series of six interviews with teachers at different career stages who work, or have worked, in Church of England secondary and primary schools, we explore their lived experience of balancing their queer identity against the professional standards of teaching and the views of the school community. Five LGBTQ+ teachers and one ally were interviewed—all but one of whom hold or held senior leadership positions. Key foci for the researchers were discussions around the often-unacknowledged pressure and responsibility that teachers might feel for being a role model for the LGBTQ+ community, with particular nuances due to the Church school context, and, in particular, if the teachers felt that the school environment enabled them to be their authentic selves. An overarching concern was the extent to which LGBTQ+ teachers felt that they were able to thrive in these communities. One consideration for the authors was a hope that key messages could be shared with Diocesan Education Leaders that might enable future generations of LGBTQ+ teachers to feel that they were being appropriately supported and enabled. Full article