Introduction critical Discourse Analysis


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IDEOLOGICAL MODERATION IN MUSLIM SCHOLARS’ RELIGIOUS DISCOURSE: A CRITICAL DISCOURSE ANALYSIS Supervisor: Dr. Saira Maqbool Co-supervisor: Dr. Ubaidullah Khan By Muhammad Younas (PhD Scholar) Student ID/Reg: 06PSA1542 Roll No: CB829368

INTRODUCTION

Critical Discourse Analysis

Critical Discourse Analysis is "a form of discourse analytical technique that primarily investigates the way text and talk in the social and political context enact, reproduce, and oppose social power abuse, dominance, and inequality" (Van Dijk, 2001). CDA also encompasses "a number of methods to the social analysis of discourse...that differ in theory, methodology, and the kind of study topics to which they tend to devote attention," as well as "a variety of approaches to the social analysis of discourse..." (Fairclough, 2005).

LITERATURE REVIEW

  • Moderate Religious Discourse
  • Errihani (2011)has the opinion that moderate discourse is a discourse that mainly focuses religious and social matters that promote inter-faith harmony and global peace,
  • Al-nuaimy (2018) is of the view that moderate discourse is a discourse that preaches morality, adheres to objectivity, and focuses moderation.
  • Wani, Abdullah, and Chang (2015)are of the opinion that religious peace can be promoted and interfaith harmony can be achieved in religiously diverse societies by highlighting the commonalities among the religions. They are in favor of interreligious dialogue.

OBJECTIVES

  • Uncover the moderate themes such as inter-faith harmony, religious tolerance, peace, human dignity, and religious pluralism in the religious discourse of Muslim scholars.
  • Unveil the positive self-representation in the religious discourse of Muslim scholars.
  • Unearth the linguistic structure in the religious discourse of Muslim scholars.

QUESTIONS

  • How far is the religious discourse of Muslim scholars moderate in nature having themes of moderation such as inter-faith harmony, religious tolerance, peace, human dignity, and religious pluralism?
  • How does positive self-representation operate in Muslim scholars’ religious discourse?
  • What is the linguistic structure of the religious discourse of Muslim scholars?

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