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SUMMARY:Themenfeld 3
DTSTART:20110502T161500Z
DTEND:20110502T174500Z
DTSTAMP:20260415T063737Z
UID:TF_3_020511-91@ceres.rub.de
CATEGORIES:
DESCRIPTION:RESEARCH FOCUS "RELIGIOUS LANGUAGES"\nAll members and fellows 
 of the consortium are invited to the meeting:\n1. Introduction to the rese
 arch focus (see below)\n2. Lecture of Nadia Al-Bagdadi: The scandal of tr
 anslation: a case study  in the politics of religious language (see below
 )\n \n1. Religious Language – an introduction\nby Lucian Hölscher\nIn 
 Research Field 3 one of the main discussions concerning the  emergence\, c
 hange and transfer of religious concepts is about the  character of religi
 ous languages: Can „religion“ be described by certain  concepts\, idio
 ms or ways of communication\, which may be called  exclusively religious? 
 Is religious language something distinct from  secular language? When and 
 how did it emerge and disappear in certain  societies? Is there a transfer
  of religious concepts or languages  between different societies and how w
 as this described by contemporary  observers?\nThe discussion of such ques
 tions has covered much of the last two  years. In a basic contribution of 
 December 2010 the Frankfurt  philosopher Gesche Linde has discussed severa
 l approaches to the  definition of religious languages: by defining words\
 , texts and other  sets of linguistic units\, situations of communication 
 and the speech of  religious groups as being “religious”\, looking fro
 m the side of the  speaker and of the hearer to the understanding of relig
 ion. Summing up  she observed that what we call “religious” in such ac
 tivities depends  very much on those who participate in such speech acts. 
 The act of  defining them as being religious is part of the game and hence
  part of  the object which we as scientific observers investigate.\nIn an 
 earlier paper Lucian Hölscher analysed the dictionary of the  German lexi
 cographer Johann Christoph Adelung (Wörterbuch der  hochdeutschen Mundart
 \, 1st ed. 1777\, 2nd ed. 1793)  looking for religious identifiers in the 
 semantic description of words.  As he found out\, only very few words (suc
 h as God\, devil\, church) were  characterised as being religious exclusiv
 ely\; most entries combine  religious with secular meanings. What may be d
 escribed as a religious  vocabulary seems either to represent an earlier\,
  already by the end of  the 18th century old-fashioned state of language (
 as it was  used in the Lutheran translation of the Bible)\; or it becomes 
 religious  in a given discourse only by referring to exclusively religious
   key-words.\nIn the research year 2011/12 the debate will go on with cont
 ributions  on Bible translations (Nadia Al Bagdadi) and to the definition 
 of  religious vocabularies in the Near and Far East. A first step in this 
  direction was made by Stefan Reichmuth in a paper on “Religion und  Spr
 ache im islamischen religiösen Feld zwischen Deutschland und Nahost”  (
 2010) and a presentation on the definition of religious concepts in an  En
 glish dictionary of the 19th century. We look forward to further contribut
 ions to this field of research.\nBochum\, April 21st\, 2011\n \n2. Agains
 t the background of Arab modernity and of the nahda\, I   shall discuss th
 e two competing\, first modern translations of the  Bible  into modern Ara
 bic. Faris al-Shidyaq’s translation\, produced in   Cambridge\, England 
 (around 1850)\,and Butrus al-Bustani’s\, produced in   Beirut\, Lebanon 
 (1860) demarcate a defining moment of modern   confessionalization process
 es and an illustrious example of the uses and   abuses of religious langua
 ge.
URL:https://khk.ceres.rub.de/de/veranstaltungen/TF_3_020511/
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