In this study, which focuses on animal symbolism in Alevi–Bektashi menakıpnames (hagiographies), the objective was to investigate animal symbolism, which is not unfamiliar but not fully understood. In this context, the study examined Abdal Musa Velayetnamesi, Menakıbu’l Kudsiyye, Demir Baba Velayetname, Hacı Bektaş Veli Velayetname, Hacım Sultan Menakıpname, Koyun Baba Velayetname, Otman Baba Velayetname, Saltıkname, Seyyid Ali Sultan Velayetname, Şuaceddin Veli Velayetname, and Veli Baba Menakıpname. This study, which aims to reveal the animals featured in Alevi–Bektashi menakıpnames and the symbolic perceptions attributed to them, uses phenomenology (the study of phenomena) from qualitative research designs. Within the scope of the research, data was collected through secondary sources, and elements considered meaningful and thought to contain animal symbolism were identified and presented in the findings section through direct and indirect transfers. The analysis revealed that the following animals are used as symbolic animals in the aforementioned menakıpnames and menkıbes: horse, deer, sheep, ram, lion, wolf, dog, pig, crane, pigeon, rooster, snake/dragon, salamander, crocodile, fish, and ox. Although animals such as wolves and sheep have taken on different functions and symbolic meanings under the influence of Islamic tradition, all other animals have retained their symbolic meanings in Turkish mythology in Alevi–Bektashi legends.
Religions are among the most consequential social institutions, shaping collective identities, moral norms, and political organization across societies and historical periods. Nevertheless, despite extensive scholarship describing conversion, competition, and secularization, there is still no widely adopted formal model that captures religious dynamics over time within a unified, mechanistic framework. In this study, we propose an epidemiologically grounded model of religious change in which religions spread and compete analogously to co-circulating strains. The model extends multi-strain compartmental dynamics by distinguishing passive believers, active missionaries, and religious elites, and by incorporating demographic turnover and mutation-like splitting that endogenously generates new denominations. Using computer simulations, we show that the same mechanism reproduces canonical qualitative regimes, including emergence from rarity, rapid expansion, long-run coexistence, and transient rise-and-fall movements. A reduced calibration variant fits historical affiliation trajectories with parsimonious regime shifts in effective recruitment and disaffiliation, yielding interpretable signatures of changing social conditions. Finally, sensitivity analyses map sharp regime boundaries in parameter space, indicating that modest shifts in recruitment efficacy or retention among active spreaders can qualitatively alter long-run religious landscapes. These results establish a general, interpretable framework for studying religion as a dynamical diffusion process and provide a tool for comparative inference and counterfactual analysis in sociological research.
The first monographic exhibition dedicated to Vittore Carpaccio (ca. 1460–1525) in the US, and the first outside of Italy, was hosted at the National Gallery of Art in Washington, DC, from 20 Nov 2022 to 23 February 2023 (from where it went to Venice). Building on the research of art historians and experts on Venice and the larger Mediterranean region in the early modern period, this paper examines Carpaccio’s depiction of various “Turks” in some of the large narrative painting cycles (<i>teleri</i>) commissioned by the devotional confraternities (<i>scuole</i>) in Renaissance Venice. While Carpaccio’s and the larger Venetian familiarity with Islam, including Turks, has been studied, this paper compares various female figures in the St. Stephen cycle with those in his St. George cycle, situating them in the larger historical context of the commissioning <i>scuole</i> (Scuola di Santo Stefano and Scuola di San Giorgio degli Schiavoni, respectively). While attempting to uncover the significance, if not the identities, of a few individuals who stand out from the crowd, this paper urges caution when attempting to discern social history from a painting, much as we take literary texts (particularly those written well before our own times) with a grain of salt.
This study examines the Ro’an (community service) tradition in Islamic boarding schools as both a manifestation of Living Hadith values such as ta’awun (mutual help), sincerity, and thaharah (cleanliness) and as an arena of power relations among kiai, ustaz, and students. In the digital era, this noble practice faces the risk of meaning distortion and accusations of exploitation on social media, necessitating deeper academic analysis. Using a qualitative case study approach at Miftahul Huda Rawalo Banyumas Islamic Boarding School, data were collected through participatory observation, in-depth interviews, and documentation involving 58 purposively selected participants, consisting of active students and alumni. The two-month fieldwork generated rich textual and observational data, analyzed through stages of data reduction, presentation, and conclusion drawing to identify patterns of meaning and power relations in the Ro’an tradition. The findings reveal that Ro’an serves as an effective medium for internalizing Living Hadith values, fostering spirituality, collective identity, and social discipline among students. However, it also reflects asymmetrical power structures in which institutional authority reinforces obedience and piety through disciplinary mechanisms. The study contributes theoretically by integrating Living Hadith perspectives with Foucault’s concept of power relations, offering insights into how Islamic boarding schools can sustain Ro’an through more humanistic and participatory frameworks in the digital age.
Kazi Abrab Hossain, Jannatul Somiya Mahmud, Maria Hossain Tuli
et al.
While recent developments in large language models have improved bias detection and classification, sensitive subjects like religion still present challenges because even minor errors can result in severe misunderstandings. In particular, multilingual models often misrepresent religions and have difficulties being accurate in religious contexts. To address this, we introduce BRAND: Bilingual Religious Accountable Norm Dataset, which focuses on the four main religions of South Asia: Buddhism, Christianity, Hinduism, and Islam, containing over 2,400 entries, and we used three different types of prompts in both English and Bengali. Our results indicate that models perform better in English than in Bengali and consistently display bias toward Islam, even when answering religion-neutral questions. These findings highlight persistent bias in multilingual models when similar questions are asked in different languages. We further connect our findings to the broader issues in HCI regarding religion and spirituality.
Despite growing research on bias in large language models (LLMs), most work has focused on gender and race, with little attention to religious identity. This paper explores how religion is internally represented in LLMs and how it intersects with concepts of violence and geography. Using mechanistic interpretability and Sparse Autoencoders (SAEs) via the Neuronpedia API, we analyze latent feature activations across five models. We measure overlap between religion- and violence-related prompts and probe semantic patterns in activation contexts. While all five religions show comparable internal cohesion, Islam is more frequently linked to features associated with violent language. In contrast, geographic associations largely reflect real-world religious demographics, revealing how models embed both factual distributions and cultural stereotypes. These findings highlight the value of structural analysis in auditing not just outputs but also internal representations that shape model behavior.
The article analyzes the mythological concept of Slavic paganism developed by Alexander Afanas’ev in his three-volume study Poetic Views of the Slavs on Nature: An Attempt at a Comparative Study of Slavic Traditions and Beliefs in Connection with the Mythical Tales of Other Related Peoples (1865–1869). In this book, Afanas’ev established numerous parallels between the pagan myths of the Slavs and other Indo-European peoples and reconstructed mythological images of the world tree, the tree of life, and the world egg. He also reconstructed myths about the sacred marriage between heaven and earth; the creation of the world from the body of the first man and the creation of man from the natural elements; the dying and resurrected god of vegetation and fertility; and the duel between the god of thunderstorms and his earthly adversary; as well as dualistic myths about the struggle between the forces of light and the forces of darkness and about the creation of the earth. Afanas’ev also explored enduring metaphorical pairs such as death–dream, battle–wedding feast, thunderstorm–battle, and so on. Depending on the readers’ points of view, they can appreciate the book as a grandiose compendium of folklore and historical-ethnographic materials; as a scholarly work devoted to Slavic mythology; as a symbolarium of folk culture; and as a beautiful fairy tale about the pagan past. Although Afanas’ev’s book has all the attributes of a scholarly publication, it can also be read as a work of fiction in which the author does not so much analyze mythology as he tries to present the point of view of a primitive poet–artist.
Natalia Vitalievna Nikolaeva, Guzaliya Sayfullovna Gilazova, G. N. Semenova
et al.
The research aims to explore the etymology and semantic field of the zoonym “cow” in the linguocultural contexts of the Indo-European, Uralic and Altaic language families. The article analyzes the origin of the word “cow” in Slavic, Turkic, Romance and Germanic languages, identifying its core and additional meanings, commonalities and specific features. This analysis makes it possible to determine the national characteristics in the expression of knowledge about people, animals, and the world in mythological and religious beliefs by the native speakers. The scientific novelty of the research lies in considering the zoonym “cow” not only as a linguistic object, but also as a cultural phenomenon intertwined with history, mythology, religion, and human lifestyle. This zoonym is studied for the first time in a comparative aspect using data from Slavic, Turkic, Romance and Germanic languages, with the aim of identifying, analyzing, and describing national cultural features, similarities, and differences. As a result, the study proves that the etymology and semantics of the word “cow” in the contexts of the Indo-European, Uralic and Altaic language families display shared roots, dating back to a distant past, and indicate profound connections between the peoples. Despite some differences among the peoples who speak Slavic and Turkic languages, such as national specificity of worldview, varying living conditions, traditions, history, and religion, the words designating the cow in various linguocultures are part of a unified history, connected to the use of this animal in human life.
The Star Trek franchise’s depiction of artificial intelligence (AI) and affiliated technologies—namely, supercomputers, androids, and holograms—evokes common themes and motifs from the myths of the ancient Mediterranean. This article analyzes the mythological underpinnings of Star Trek’s historical treatment and approach to AI, from The Original Series to The Next Generation and up through the newest additions to the canon, Short Treks, and Picard. AI in Star Trek, like Data, the Doctor, and Zora, expresses qualities associated with divinity: superhuman strength, intelligence, and agelessness. These very qualities distinguish them from humans and bar them from considerations of personhood. Like the Greek gods of myth, AI can present as immortal, which fundamentally distinguishes it from mortal humans, as seen in the tensions between gods and humans in Homer’s Odyssey and the Homeric Hymns. The ancient tension between mortal and immortal is manifested in the combative relationship between organic creator and artificial creation, a common sci-fi trope, that can lead to a cycle of fear and hostility evocative of the divine generational warfare in Hesiod’s Theogony. The artificial–organic tension resonates with the contemporary audience’s conflicted experiences with evolving technologies and problematizes the show’s presentation of the evolution of humanity into a posthuman existence. Just as mythology is used to consider humanity relative to the divine, narratives about AI are fertile ground to analyze what it means to be human and establish parameters for what is decidedly not human.
Reinhold Niebuhr stands alone among many 20th century theorists of religion and politics for at once rejecting both the natural law tradition of just war, as well as the secular-rationalist tradition of his progressive contemporaries. Nowhere is his dual criticism more evident than in his critical stance on technology in war. For Niebuhr, technological advancements were not only inevitable, but sometimes necessary to develop in the face of advances from nefarious actors in world affairs. But using technologically advanced weapons risked destroying the moral authority of a nation by engaging in utilitarian calculus. Religious and military ethicists concerned with the integration of technological advancement in contemporary war would do well to consider Niebuhr’s thought and how it might be developed further in order to address the new concerns raised not only by modern tools such as drones, hypersonic weapons, and AI, but also by whatever yet to be developed technologies remain past the temporal horizons.
Han Yu 韓愈 was a prominent literatus in the Tang dynasty and an influential figure in the history of Chaozhou culture. From the Song dynasty, the Neo-Confucian teachings became popular, and Han Yu was revered as a significant pioneer; hence, his position was raised to a new height. In Chaozhou, local officials and the literati continuously emphasized Han Yu’s significance to Chaozhou culture and education and built many temples and academies devoted to him. As a deity, Han Yu was viewed as a representative of Confucianism and was typical of orthodoxy sacrifices. The present article clarifies the origination and transmission of the Han Yu belief in the Chaozhou region and explores the process of deification and the spread of Chinese popular religion. Although local officials and the literati spared no efforts in promoting the Han Yu belief, the belief never became popular among Chaozhou people. Local officials and the literati focused on different aspects of the Han Yu belief. They stressed the orthodoxy of the belief and were never concerned with miracles. What they were concerned with and endeavored for somewhat hampered the spread of the belief among the masses.
Islam was an important factor in the decolonisation of Muslim countries from European colonial rule during the 19th and 20th centuries. However, Muslims are among the migrant-settler populations of Australia, Canada, the United States, and other British colonial states that continue to dispossess and disenfranchise Indigenous populations. This article contributes to the debate on “decolonising Islam”. It contends that covenants with God and between people in Islam’s pre-eminent sources, the Qur’an and <i>sunnah</i>, are antithetical to colonialism and reinforce a praxis-orientated decolonial–Islamic agenda. This article focuses on three aspects of decolonisation, addressing: (1) supremacist ideology; (2) human existence and coexistence; and (3) claims of entitlement. Using Australia as the primary case study, it examines Islamic obligations towards Indigenous peoples in settler-colonial states, emphasising the potential of covenants to promote mutual recognition and dialogue towards redressing injustices and building respectful coexistence.
The limitations of the concept of "religion" are evaluated in the use of the term "Hindu mythology" to refer to the Puranas of Hinduism. A more inclusive schema of “dharma” allows for the Puranas to be understood outside of the Eurocentric categories of religion, mythology, and philosophy. This reclamation of the Puranas through the concept of dharma is an effective intervention in resisting colonial legacies.
We analyze the Google matrix of directed networks of Wikipedia articles related to 8 recent Wikipedia language editions representing different cultures (English, Arabic, German, Spanish, French, Italian, Russian, Chinese). Using the reduced Google matrix algorithm we determine relations and interactions of 23 society concepts and 17 religions represented by their respective articles for each of the 8 editions. The effective Markov transitions are found to be more intense inside the two blocks of society concepts and religions while transitions between the blocks are significantly reduced. We establish 5 poles of influence for society concepts (Law, Society, Communism, Liberalism, Capitalism) as well as 5 poles for religions (Christianity, Islam, Buddhism, Hinduism, Chinese folk religion) and determine how they affect other entries. We compute inter edition correlations for different key quantities providing a quantitative analysis of the differences or the proximity of views of the 8 cultures with respect to the selected society concepts and religions.
Hyunuk Kim, Marcus J. Hamilton, Woo-Sung Jung
et al.
All human societies present unique narratives that shape their customs and beliefs. Despite cultural differences, some symbolic elements (e.g., heroes and tricksters) are common across many cultures. Here, we reconcile these seemingly contradictory aspects by analyzing mythological themes and traditions at various scales. Our analysis revealed that global mythologies exhibit both geographic and thematic nesting across different scales, manifesting in a layered structure. The largest geographic clusters correspond to the New and Old Worlds, which further divide into smaller bioregions. This hierarchical manifestation closely aligns with historical human migration patterns at a large scale, suggesting that narrative themes were carried through deep history. At smaller scales, the correspondence with bioregions indicates that these themes are locally adapted and diffused into variations across cultures over time. Our approach, which treats myths and traditions as random variables without considering factors like geography, history, or story lineage, suggests that the manifestation of mythology has been well-preserved over time and thus opens exciting research avenues to reconstruct historical patterns and provide insight into human cultural narratives.
Flor Miriam Plaza-del-Arco, Amanda Cercas Curry, Susanna Paoli
et al.
Emotions play important epistemological and cognitive roles in our lives, revealing our values and guiding our actions. Previous work has shown that LLMs display biases in emotion attribution along gender lines. However, unlike gender, which says little about our values, religion, as a socio-cultural system, prescribes a set of beliefs and values for its followers. Religions, therefore, cultivate certain emotions. Moreover, these rules are explicitly laid out and interpreted by religious leaders. Using emotion attribution, we explore how different religions are represented in LLMs. We find that: Major religions in the US and European countries are represented with more nuance, displaying a more shaded model of their beliefs. Eastern religions like Hinduism and Buddhism are strongly stereotyped. Judaism and Islam are stigmatized -- the models' refusal skyrocket. We ascribe these to cultural bias in LLMs and the scarcity of NLP literature on religion. In the rare instances where religion is discussed, it is often in the context of toxic language, perpetuating the perception of these religions as inherently toxic. This finding underscores the urgent need to address and rectify these biases. Our research underscores the crucial role emotions play in our lives and how our values influence them.
In the current era of disruption, causality cannot be opposed to religion, so the independence of reason can contribute to the development of contemporary global thought in the Islamic world. This paper seeks to uncover the roots of the periodization of the philosophy of Islamic rationalism in the view of Zaki Naquib Mahmud. The primary data source is three books titled Arabiy baina Tsaqafatain, Tajdid Al-Fikr Al-Arabi, and Al-Ma’qul wa al-La Ma’qul fi Turatsina al-Fikribaik. Research data is a discourse that contains elements of religion and rationalism. The process of collecting data in this study is by studying literature and tracking various references related to the study’s focus. Data analysis techniques are carried out by the method of content analysis. Data validity using a triangulation model, by comparing data and relevant theory. The result of this study is that there are five phases of periodization of the philosophy of Islamic rationalism in the perspective of Zaki Naquib Mahmud, namely simple thinking [misykat] represented by Ali ibn Abi Talib; the lamp of reason [misbah] is characterized by the occurrence of philosophical debates about leadership and the great sin; the lamp glass [Zujajah al Misbah] is marked by the appearance of Bayt al-Ḥikmah in Baghdad; the luminous star [kaukab durriy] represented by the emergence of the Brotherhood of ash Shafa; and the endowed tree [syajarah mubarakah]. In this last phase, Zaki Naquib Mahmud positioned Ibn Rushd’s rationalism as an appropriate representation so as not to regress, even allowing for the realization of the renaissance in the Islamic world. This reflection of thought is expected to be able to inspire the millennial generation of Muslims about the importance of the philosophy of rationalism in the Islamic traditionContribution: This article contributed to the goal of HTS Theological Studies to promote transdisciplinary aspects of religious studies in the international theological arena on philosophy in literary texts.
Recently, the government of Zimbabwe unveiled a newly constructed statue of the esteemed spirit medium and liberation icon who intrepidly fought against the British imperialism. The distinguished heroine is passionately known as Mbuya Nehanda Charwe Nyakasikana. The lexical item, ‘Mbuya’ in Shona language literally means grandmother. This study examines the ways in which the spectres of religion, historiography, gender and national politics find expression in often contested state narratives of Mbuya Nehanda and in selected Zimbabwean fictional writings. Foucault’s theorisation of socio-political practices and subjectification as sites of power, together with the Critical Discourse Analysis (CDA) framework and bell hooks’ feminist thought of ‘talking back’, provide provocative insights about regimes of power that could be more edifying in the interlocking discursive terrain of the African cosmology, frequently disputed archeology of historical memory, socio-political relations, which are noticeable in discourses and gender politics. The study interrogates whether the Nehanda grand narrative is told by politicians as the revolutionary story of all citizens or not. If not, what alternative versions are proffered in selected Yvonne Vera and NoViolet Bulawayo’s literary texts? Arguably, the mythology of Nehanda in the chosen literary texts locates women as agents of revolution thereby generating semantic dissonance in the Zimbabwean context, which is largely considered as land of the Fathers.Contribution: The study situates the Nehanda narrative within contested terrains of national history, gender and religion in Zimbabwe’s transitional politics and literature. It concludes that in Vera and Bulawayo’s writings, the Nehanda narrative is deployed to interject significations of woman (hood) and nation (hood) which seek to marginalise some sections of the society. The dissonances embedded in the Nehanda narrative produce a dialoguing space that’ talks back’ and rebuts single storytelling.
The ultimate aim of both Eckhart’s philosophy and Vedānta philosophy is to attain oneness with God/Brahman. Nevertheless, their different philosophical starting points and the conflict between the sublime ideal of the theory and reality means that their philosophies present a structural symmetry. They both have to face two dilemmas: “How can we claim that humans are already one with God?” and “Why is it that humans are not already one with God?”. Eckhart’s inherited tradition emphasizes the distinction between humans and God, while the Vedānta philosophical tradition emphasizes that “<i>I am Brahman</i>”. Each of them starts from one pole of the seesaw of the dilemma and encounters the other’s issue at the other pole. Eventually, they converge at the point of balance, with unity with God/Brahman realized in all human activities. Here, this worldly life becomes significant, all human work expresses the Divinity, and the importance of God is replaced by an impersonal Divinity that combines being and nothingness.