This document discusses religion as a domain of intercultural discourse. It notes that religion is a prominent aspect of most human societies and a natural locus for intercultural communication. However, defining religion can be elusive as it is interconnected with culture and language. The document examines how religious language involves intercultural discourse through religious talk, culture, and texts. It also explores how religious doctrine can breed views of language and influence language production. Finally, the document concludes that religious language at an intercultural intersection can be a means of preservation or a mechanism for outward assertion, meriting further investigation.

1. RELIGION AS A DOMAIN OF
INTERCULTURAL DISCOURSE
JONATHAN M. WATT
Presented by M Bolouri
November 2016
M.bolouri9@gmail.com

2. Religion
 prominent aspect of most human societies
 a natural locus for intercultural
communication
 Universal concept
 a conclusive definition is elusive
 Religious domain with distinguishing feature
 interconnection with the culture and cannot
be articulated apart from lg and discourse
 it develops an internal culture

3. Culture
Deep
unarticulated
perceptions,
assumptions, and
values
(world view)
Surface
materials and
activities

4. religious language involves
intercultural discourse,
Religious
talk
Religious
culture
Religious
discourse

5. Statement of the problem
 Spolsky (2003) “interaction between
religion and language is an area
relatively little explored to date”
 “the way that religion and language
interact to produce language contact
is virtually virgin territory.”
 The avoidance of religious themes in
linguistics

6. Religious texts
 articulate
norms of doctrines and ethics
 promote judgment calls on individuals
and societies,
 inviting cooperation and conformity
 offering separation and judgment
for noncompliance

7. Language Conservatism in
Cultural Crossover
 To maintain the former national
languages in the religious services, even
into the second and third generations,
despite the lack of comprehension
 Assumption:
1. Use of ancient languages from the
foundational texts implies authenticity and,
even to moderns
2. archaic words set in religious texts
inherently offer benefits to the listener
and represent greater respect for God.

8. Then why is that???
 religions tend to resist social
innovations and lend
themselves to anti-
modernization
 it means conservatism of
values, and it shows up not
only in translation traditions
but also in religious groups
around the world.

9. Religious Doctrine Breeds
Philosophy of Language
 religions tend to foster –
consciously or not – particular
views toward language and usage.
 religious corpora breed linguistic
ideology
Some believe that divine thought is
conveyed through a living language
Islamic theologians believe that Allah’s
words are inscribed in classical
Arabic on golden tablets in heaven
(true words of God can be
expressed only in that one
language)

10. Religious language
 God is both subject and object of
language. Locutionary acts that
describe and report the divine appear
alongside illocutionary acts in which
God creates, commands, promises, and
accomplishes.
 Knowing a religion thoroughly usually
requires one to read its texts. When
these texts arrive in the new culture,
they bring a vocabulary and set of
concepts into the new environment, and
begin to influence language production
in other domains too.

11. intercultural religious contact
can lead to…
 borrowing of language at the
lexical and other levels
 language maintenance and loss
cultural valuations and even issues
of nationalism.

12. Religious Language:
Intercultural Connector or
Divider?
 At its best, religion unites people
of diverse cultures; in the wake of
its worst manifestations lies violent
wreckage
 allowing people of different cultures
easy access to a new worldview
 The intercultural possibilities range
from hegemony to harmony to
hegemony.

13. Conclusion
 religious language at an
intercultural nexus can be:
1. a means of inwardly directed
preservation
2. a mechanism for outwardly
directed asseveration.
Topics to be investigated:
the domain of religion and intercultural
discourse
the role of language at this human
nexus

14. Thank you