Explore the vast range of titles available.

This article addresses the challenge of conceptualizing the practice of religious proselytism in the context of international human rights law and its significance for the law of religious freedom. The author examines the evolving approach taken to religious proselytism within the landscape of human rights law, revealing that important aspects of religious freedom risk being lost given complex positive and negative views on proselytization. The author then explores the concept of human dignity and argues that there are relational and interactive dimensions associated with human dignity that are obscured in the international legal discourse of religious freedom. Recovering these dimensions of dignity will help address religious proselytization in international human rights law and reinvigorate the law of religious freedom.

Who shares their faith with people who have different religious views? This article examines ‘faith sharing’ across 22 religiously diverse countries. To our knowledge, this is the first study of ‘faith sharing’ across national and religious contexts. Evangelism can be controversial, but both historically and in our data, it is widespread—including in societies that restrict religious liberty. ‘Faith sharing’ is lowest in Europe, Japan, Australia, and the US and highest in Africa, Latin America, the Middle East, and Asia (excluding Japan). Within countries, there is no consistent pattern about which religious groups share their faith more. Previous research about ‘faith sharing’ focuses on Christians in the US, but the factors that predict ‘faith sharing’ in the US often do not generalize. In fact, the association with age, education, marital status, employment status, and immigration status is exactly the opposite in many societies. Because past comparative research ignores this topic and because so much of what we think we know about faith sharing is based on US Christians, we hope this article will spur further research and expand our understanding of religious persuasion and global religious change.

There was racism in the ancient world, after all. This groundbreaking book refutes the common belief that the ancient Greeks and Romans harbored \"ethnic and cultural,\" but not racial, prejudice. It does so by comprehensively tracing the intellectual origins of racism back to classical antiquity. Benjamin Isaac's systematic analysis of ancient social prejudices and stereotypes reveals that some of those represent prototypes of racism--or proto-racism--which in turn inspired the early modern authors who developed the more familiar racist ideas. He considers the literature from classical Greece to late antiquity in a quest for the various forms of the discriminatory stereotypes and social hatred that have played such an important role in recent history and continue to do so in modern society. Magisterial in scope and scholarship, and engagingly written, The Invention of Racism in Classical Antiquity further suggests that an understanding of ancient attitudes toward other peoples sheds light not only on Greco-Roman imperialism and the ideology of enslavement (and the concomitant integration or non-integration) of foreigners in those societies, but also on the disintegration of the Roman Empire and on more recent imperialism as well. The first part considers general themes in the history of discrimination; the second provides a detailed analysis of proto-racism and prejudices toward particular groups of foreigners in the Greco-Roman world. The last chapter concerns Jews in the ancient world, thus placing anti-Semitism in a broader context.

Purpose The purpose of this study is to examine the relationship between satisfaction, congruence, nostalgic connections and trust with reference to brand attachment and behavioral loyalty. Behavioral loyalty was examined through the customer’s intention to continue the relationship, as well as proselytism and resistance upwards of the price in the luxury restaurant sector. Design/methodology/approach A questionnaire was developed and distributed via email and different Facebook groups which specialized in the luxury restaurant sector in Tunisia. A total of 310 questionnaires were completed and structural equation modeling with AMOS was used to test the hypothesis. Findings The findings suggest that brand attachment clearly explains the behavioral loyalty of consumers because it contributes toward maintaining the relationship with the brand in terms of repetitive buying behavior. Only satisfaction and nostalgic connection was found to influence brand attachment and satisfaction has a bearing on proselytism. Brand attachment in turn influences the intention to continue the relationship and the resistance to upward pricing, but not toward proselytism. Practicalimplications The managerial implications can guide managers toward enhancing the behavior loyalty of customers through better relational marketing practices. Originality/value The research is original in terms of conceptualizing and empirically testing the relation between brand attachment and behavior loyalty within the luxury restaurant sector with a specific focus on Tunisia. This study is one of the first to examine the relationship between brand attachment and behavioral loyalty in the restaurant sector.

In the early fourteenth century, decades before the Ottomans became the sole rulers of Anatolia, the Germiyanid beylik stood as a dominant force among the principalities that had emerged in western Anatolia following the demise of the Seljuks (1307). Nonetheless, to date, the exact origins and ethno-cultural background of the Germiyanids remain unclear. This article re-evaluates previous theories and posits that the embryo of what eventually became the Germiyanids formed between the eleventh and thirteenth centuries in the lowlands between Malatya and Lake Van, and that the name “Germiyan” was of Kurdish origin. It also suggests that an intense proto-Yedizi proselytism took place in eastern Anatolia before the Germiyanids migrated to western Anatolia. Beyond its significance to the history of the Seljuks, the Ottomans, the Mongols, and Byzantium, this paper challenges the prevailing narrative that views the emergence of the beyliks as an exclusively Turkic phenomenon and sheds light on the role played by non-Turkic people, including Kurds and Arabs, in their formation.

Appearance of Islamic literature in the Lithuanian language is a rather recent phenomenon—its beginnings may be traced to the late 1990s and, to this day, it is exclusively translations of texts from other languages, chiefly English and Russian. Translators (as a rule, themselves religiously self-educated Lithuanian converts to Islam) have to grapple with Islamic religious terminology, which, save for a few commonly known words, has barely made its way into the normative language. Moreover, those Islamic terms that have been included into Lithuanian dictionaries and encyclopedias have been transliterated mainly from Russian and in their present form hardly correspond to their original (Arabic, Persian, or Turkish) phonetics. Therefore, the translators stand before the choice of either keeping English or Russian transcription/transliteration, reverting to one closer to the original or altogether translating the Islamic terms into Lithuanian (using familiar Christian terms or invented neologisms). The present article investigates the translators’ preferences in their rendering of Islamic terms and what they tell about the relation between language and faith. The analysis focuses on how transliteration of Islamic terms fits into competition among Muslims of different backgrounds as well as between Muslim and non-Muslim usage of Islamic terminology for the “ownership” or “possession” of religion through language, as the different strategies reveal cultural and even political affinities and preferences.

Globalization has been made responsible for a variety of (re)invented traditions with a trend toward a new religious foundation in and of societies. With Islamic proselytism having gone global, it may resemble religious resistance to the status quo, when pious Muslims instigate homogenizing daʿwa activities and attempt to endow them with moral obligations and normative superstructure. The proliferation of standards and fledgling processes of ideological framing are traceable in what is called fiqh al-daʿwa, which includes general theorizing and ostensibly legal reasoning on daʿwa. In reality, it is more of a missionary ideology given weight by being clothed in Islamic legal terminology. This paper investigates the fiqh of daʿwa in its global setting, with an emphasis on its radical Islamist articulations. It does so by examining fiqh al-daʿwa's legally, or rather ideologically and morally, charged treatises. In this way, the article reconstructs the genealogy of this rather new genre, as well as its social composition, its ideational grounding, and its normative potential. The condensed forms and derivatives of fiqh of daʿwa will be documented by means of certain rules, methods, and strategies of Islamist ideologues and organizations, particularly the post-Huḍaybī Muslim Brotherhood.1

Orthodox–Evangelical relationships are dominated by proselytism (at least in Eastern Europe and in the former Soviet Union). This is understood as church conversion practiced through unfair means among people who are already Christians, belonging to so-called “historical churches.” However, beyond it, there is a real potential for cooperation using moral values as a starting point. As there is an increasing disagreement between the Orthodox and mainline Protestant on moral values, the Orthodox and Evangelicals might increase their cooperation as they witness traditional values of Christianity. This kind of cooperation might be partially contextual, but it is based on Biblicism, which both Orthodox and Evangelicals share as a core value. As this cooperation, based on shared moral values, certainly has real potential, and has to be used for the good of Christianity, it might also have its limitations. Orthodox Christians and Evangelicals have shared common moral values, but each one of them might interpret the content of these values differently. One of the differences in interpreting and explaining the content of moral values might be given by the different interpretations of what is called church tradition.

In spite of the homophobic nature of Nigerian society, the LGBTQ+ rights movement has been very visible in Nigeria. A number of local pro-LGBTQ+ initiatives have sought to challenge the conservative myths and homophobic stereotypes that prevail in the society. One method used for such advocacy has been avant-garde cinema, particularly lesbian or gay films. A case in point is Ikpe-Etim's 2020 romantic film titled Ife. As an unusual Nollywood movie, Ife strongly makes a case for the human rights of lesbian, bisexual, and queer women in Nigeria. Its very positive representation of what Nigerian legislation and censorial forces consider deviant sexualities has fueled a huge controversy in the Nigerian socio-cultural sphere. This controversy has been understudied. Using Anthonio Gramsci's concept of hegemony and the feminist film theory as interpretative tools, this paper examines how Ikpe-Etim's film is both a counter-hegemonic and queer feminist initiative. The paper argues that although Ife contributes to proselytism for LGBTQ+ rights and feminism in Nigeria, it has serious weaknesses and limitations. Despite the producer's and director's sexual identities and work as activists, straight Nollywood filmmakers have remained reluctant to join the LGBTQ+ rights movement.

Understanding dialogue from the perspective of education in the current context requires a perception of reality that is revealed with a marked tendency for personal egocentrism, social inequality, and religious proselytism. This can be perceived by different experiences that reveal, in part, an individual encapsulation, a political polarization, and a religious division-aspects that express the need to promote dialogue between and among people, social groups, and religious denominations. Hence, it is proposed to return to the concept and practice of dialogue based on a relational dynamic, guided by the proposal of Martin Buber. To illuminate social reality, the theory of Jürgen Habermas will be revisited, and, to deepen the disposition of the dialogue with the purpose of building an educational project, the suggestion of Hans Küng will be accepted. Such assumptions, among others, are recognized as elements of an educational project in which dialogue should be exercised as a lifestyle, a way of living, and a possibility to transcend-through the experience of significant relationships, promotion of social equality, or universal communal experience.