HephzibahIsrael<scp>,</scp> ed<scp>.</scp>: The Routledge Handbook of Translation and Religion. London: Routledge, 2022; pp. Xvi + 512.

The Routledge Handbook of Translation and Religion, edited by Hephzibah Israel, is a monumental contribution to the study of how translation shapes, constructs, and transforms religious meanings, practices, and identities. Comprising 28 chapters divided into six thematic parts, the Handbook explores topics ranging from the semantics of sacred texts to material and performative dimensions of translation. By weaving together diverse disciplinary perspectives, it highlights translation as both a methodological tool and constitutive process that defines the contours of religious traditions. The introduction by Israel provides a compelling entry point, where both “translation” and “religion” are treated as dynamic and contested categories, shaped by historical, cultural, and political forces. Translation is far from a neutral or mechanical act; it is interpretative, transformative, and deeply implicated in systems of power. Similarly, religion is not a fixed entity but a fluid construct that is continually mediated through texts, rituals, and practices. This theoretical framing underpins the exploration of how these two categories intersect in ways often surprising and deeply consequential. The Handbook is divided into six parts, each addressing a specific dimension of translation and religion. Part I, “Disciplinary Frameworks,” establishes the theoretical groundwork by drawing on translation studies, religious studies, anthropology, and philosophy. Chapters in this section, such as Theo Hermans's exploration of untranslatability and Michael Edwards's discussion of anthropological approaches to translation, interrogate the limits of meaning and the boundaries of the sacred. These theoretical insights set the stage for subsequent sections, particularly the methodological innovations explored in Part II and the material dimensions of translation discussed in Part III. The disciplinary framing of Part I thus acts as the conceptual scaffolding upon which the rest of the Handbook builds. Part II, “Concepts, Approaches, and Methods,” transitions from theory to application, introducing new ways of thinking about translation in religious contexts. This section furthers the theoretical discussions of Part I with more practice approaches. Timothy Beal's chapter on machine translation, for example, extends the conceptual focus on untranslatability by exploring how technology mediates sacred texts in ways that challenge traditional notions of equivalence. Similarly, Rim Hassen and Adriana Şerban's analysis of gendered approaches to sacred texts introduces a critical perspective that resonates with the themes of power and representation introduced earlier. The methodological innovations in this section also set the stage for the performative and intersemiotic approaches explored in Part III. Part III, “Intersemiotic Translation and Experiencing the Sacred,” shifts the focus from linguistic translation to the material and performative dimensions of translating sacred meanings. Chapters like Halle O'Neal and Paul Harrison's discussion of Buddhist texts translated into architectural forms exemplify how translation extends beyond language to encompass spaces, objects, and rituals. This section connects conceptually to the earlier parts by expanding on the notion of translation as a transformative act. For instance, Lars Kirkhusmo Pharo's chapter on Latin American religions demonstrates how translation operates not just between languages but also across semiotic systems, aligning with the theoretical insights on cultural and ideological mediation discussed in Part I. Part IV, “Translation and Competing Religious Cultures,” examines how translation operates in interreligious encounters and rivalries. This section provides historical depth to the themes of mediation and transformation explored earlier, showing how translation has historically served as both a bridge and a battleground for religious identities. Stefano Seminara's chapter on Sumerian–Akkadian translations and Elvira Wakelnig's analysis of Greek texts rendered into Arabic highlight the role of translation in asserting dominance, negotiating power, and fostering dialogue. The interplay between competition and collaboration in religious translation emerges as a unifying thread that runs through both Part III and IV. Part V, “Religions in New Contexts,” builds on the historical focus of Part IV by examining how translation facilitates the movement of religions into new cultural and geographical settings. This section underscores the adaptive and transformative nature of translation, with chapters such as Daniel Boucher's on Chinese Buddhism and Dmitry Bondarev's on West African Muslim translation practices, illustrating how sacred texts are reinterpreted to resonate with new audiences. The emphasis on cultural adaptation in this section connects to earlier discussions of power and ideology in Parts III and IV, creating a thematic bridge that underscores the centrality of translation in shaping religious traditions across contexts. The final section, Part VI, “Critical Perspectives from Translators,” centres the voices of translators. These chapters offer a reflective and deeply personal experience of translating sacred texts. David Solomon's chapter on the Zohar, for example, grapples with the philosophical and ethical dilemmas of rendering mystical texts into new languages, while Nikky-Guninder Kaur Singh's discussion of Sikh scripture emphasizes the relational nature of translation. This section ties back to the conceptual and methodological concerns introduced in Parts I and II, reinforcing the idea that translation is not merely a technical process but a deeply human and interpretative act. While the thematic organization of the Handbook allows for an impressive diversity of perspectives, it also presents challenges in terms of cohesion. The transitions between sections are not always clearly articulated, and readers may struggle to discern how the different parts connect to form a unified whole. Also, a concluding chapter synthesizing the six parts would have enhanced its coherence, providing readers with a clearer roadmap for navigating its diverse themes. Despite these structural challenges, the Handbook excels in its interdisciplinary scope and global reach. By addressing traditions as varied as Jainism, Sikhism, West African Islam, and Chinese Buddhism, it successfully de-centres the Eurocentric and Judeo-Christian focus that has often dominated both translation studies and religious studies. Its engagement with feminist and postcolonial critiques, though unevenly distributed across the Handbook, represents an important step toward diversifying the field. The Handbook also grapples with the politics of translation, challenging the notion of translation as a neutral or purely linguistic act. Karen Bennett's discussion of Jesuit translations and Yazid Haroun's analysis of Quranic translations highlight how translation mediates power dynamics and shapes religious authority. At its best, The Routledge Handbook of Translation and Religion reveals the transformative power of translation in shaping religious traditions, practices, and meanings. Its exploration of the intersections between language, culture, and the sacred is both rigorous and thought-provoking, offering valuable insights for scholars across disciplines. It challenges readers to rethink how religious meanings are constructed, contested, and transformed in an interconnected world, presenting translation as a constitutive force in the mediation of the sacred.