Felt Needs in Folk-Islamic Societies: How This Affects Quality In Scripture Engagement Programmes and Activities

People in folk-Islamic societies are driven by many felt needs. These include the need to avoid the influence of the evil eye, the jinn, and the spirits of those who have recently passed. To achieve these goals, they often resort to the use of charms and amulets, visiting a fortune teller at a ‘holy place’ (where a ‘saint’ is buried), or seeing a folk healer or mullah. If the Bible translation world ignores these felt needs, we will find that those attending local communities of believers will tend to continue with their previous folk-Islamic practices. This paper will argue that the establishment of good-quality projects leading to the transformation of believers’ lives will depend upon taking such felt needs into account. This will mean having translation embedded in a Scripture Engagement programme with its activities. The programme and activities will need to be developed with such felt needs in mind, which will make it and the practices developed by local communities of believers more contextualised than would be the case with more traditionally-run programmes. This will help the project meet conditions six and seven of Wayne Dye’s ‘Eight Conditions of Scripture Engagement.’ It will also help to ensure that the quality of believers’ lives is high (Ephesians 4.7–16).

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Publication Details

Journal
Journal of Language Culture and Religion
Published
2025-10-17
DOI
https://doi.org/10.64830/001c.144561
Primary Topic
Education and Islamic Studies
Type
article
Field-Weighted Citation Impact
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article

Felt Needs in Folk-Islamic Societies: How This Affects Quality In Scripture Engagement Programmes and Activities

David Gray
Journal of Language Culture and Religion
Education and Islamic Studies
article

Felt Needs in Folk-Islamic Societies: How This Affects Quality In Scripture Engagement Programmes and Activities

David Gray
article en

Abstract

People in folk-Islamic societies are driven by many felt needs. These include the need to avoid the influence of the evil eye, the jinn, and the spirits of those who have recently passed. To achieve these goals, they often resort to the use of charms and amulets, visiting a fortune teller at a ‘holy place’ (where a ‘saint’ is buried), or seeing a folk healer or mullah. If the Bible translation world ignores these felt needs, we will find that those attending local communities of believers will tend to continue with their previous folk-Islamic practices. This paper will argue that the establishment of good-quality projects leading to the transformation of believers’ lives will depend upon taking such felt needs into account. This will mean having translation embedded in a Scripture Engagement programme with its activities. The programme and activities will need to be developed with such felt needs in mind, which will make it and the practices developed by local communities of believers more contextualised than would be the case with more traditionally-run programmes. This will help the project meet conditions six and seven of Wayne Dye’s ‘Eight Conditions of Scripture Engagement.’ It will also help to ensure that the quality of believers’ lives is high (Ephesians 4.7–16).

Journal of Language Culture and ReligionVol. 6(1)
SIL International (US)
Openalex Percentile: Top 68%
Education and Islamic Studies
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