References
ABC.
(2001) Australia’s sacred sites part 1. [URL] (accessed April 17, 2021)
Arthur, J.
(1996) Aboriginal English: A cultural study. Melbourne: Oxford University Press.Google Scholar
Ahmadi, N., & Ahmadi, F.
(1998) Iranian Islam: The concept of the individual. Basingstoke, UK: Palgrave MacMillan. DOI logoGoogle Scholar
Can, S.
(2005) Fundamentals of Rumi’s thought: A Mevlevi Sufi perspective (Z. Saritoprak, Ed. and Trans.). New Jersey: The Light.Google Scholar
Chilton, P., & Kopytowska, M.
(Eds.) (2018) Religion, language, and the human mind. Oxford: Oxford University Press. DOI logoGoogle Scholar
Darquennes, J., & Vandenbussche, W.
(2011) Band 25 (2011) Sprache und religion / Language and religion / Langue et religion. Berlin, Boston: De Gruyter. DOI logoGoogle Scholar
Dingle, S.
(2015) What is sacred now? Background briefing. [URL] (accessed April 17, 2021)
Dixon, R. M. W.
(1980) The languages of Australia. Cambridge: Cambridge University Press.Google Scholar
Eades, D.
(1982) You gotta know how to talk …: Ethnography of information seeking in South-east Queensland Aboriginal society. Australian Journal of Linguistics, 2: 61–82. DOI logoGoogle Scholar
(1988) They don’t speak an Aboriginal language, or do they? In I. Keen (Ed.), Being Black: Aboriginal cultures in ‘settled’ Australia. Canberra: Aboriginal Studies Press.Google Scholar
(1991) Aboriginal English: An introduction. Vox, 5: 55–61.Google Scholar
(1992) Aboriginal English and the law: Communicating with Aboriginal English speaking clients. A handbook for legal practitioners. Brisbane: Queensland Law Society.Google Scholar
(1993) The case for Condren: Aboriginal English, pragmatics and the law. Journal of Pragmatics, 20: 141–62. DOI logoGoogle Scholar
(1994) A case of communicative clash: Aboriginal English and the legal system. In J. Gibbons (Ed.), Language and the law (pp. 234–264). London: Longman.Google Scholar
(1995) Cross-examination of Aboriginal children: The Pinkenba case. Aboriginal Law Bulletin, 3(75): 10–11.Google Scholar
(1996) Legal recognition of cultural differences in communication: The case of Robyn Kina. Language and Communication, 16: 215–27. DOI logoGoogle Scholar
(2000) I don’t think it’s an answer to the question: Silencing Aboriginal witnesses in court. Language in Society, 29(2): 161–96. DOI logoGoogle Scholar
Get Up! Australia
(2009) Voices from the homeland. [URL] (accessed April 17, 2021).
Global Oneness Project
(2009a) Major Sumner: Complete interview. [URL] accessed April 17, 2021).
(2009b) Max Harrison: Complete interview. [URL] (accessed April 17, 2021).
Habib, S.
(2012) Meeting the Prince of Darkness: A Semantic analysis of English the Devil, Arabic Ashaytân and Hewbrew Hasatan . In G. Zuckermann (Ed.) Burning issues in Afro-Asiatic linguistics (pp. 123–160). Cambridge: Cambridge Scholarly Publishing.Google Scholar
(2018)  Heaven and hell: A cross-linguistic semantic template for supernatural places. RASK: International Journal of Language and Communication, 48, 1–29.Google Scholar
Harkins, J.
(1990) Shame and shyness in the Aboriginal classroom: A case for practical semantics. Australian Journal of Linguistics, 10, 293–306. DOI logoGoogle Scholar
(2000) Structure and meaning in Australian Aboriginal English. Asian Englishes, 3(2), 60–81. DOI logoGoogle Scholar
Kaldor, S., & Malcolm, I. G.
(1991) Aboriginal English – an overview. In S. Romaine (Ed.), Language in Australia (pp. 67–83). Cambridge: Cambridge University Press.Google Scholar
Koch, H.
(2000) Central Australian Aboriginal English: In comparison with the morphosyntactic categories of Kaytetye. Asian Englishes, 3(2), 32–59. DOI logoGoogle Scholar
Lu, W.
(2017) Cultural conceptualisations of death in Taiwanese Buddhist and Christian Eulogistic idioms. In F. Sharifian (Ed.), Advances in Cultural Linguistics (pp. 49–64). Cham, CH: Springer. DOI logoGoogle Scholar
Malcolm, I. G.
(1994a) Aboriginal English inside and outside the classroom. Australian Review of Applied Linguistics, 17(2), 147–80. DOI logoGoogle Scholar
(1994b) Discourse and discourse strategies in Australian Aboriginal English. World Englishes, 13(3), 289–306. DOI logoGoogle Scholar
(2001) Aboriginal English: Adopted code of a surviving culture. In D. Blair & P. Collins (Eds.), English in Australia (pp. 201–222). Amsterdam: John Benjamins. DOI logoGoogle Scholar
(2004) Australian creoles and Aboriginal English: Morphology and syntax. In B. Kortmann, K. Burridge, R. Mesthrie, E. W. Schneider, & C. Upton (Eds.), A handbook of varieties of English, Volume 2: Morphology and syntax (pp. 657–681). Berlin: Mouton de Gruyter.Google Scholar
Nūrbakhsh, J.
(1992) The psychology of sufism (Del va nafs). London: Khaniqahi Nimatullahi Publications.Google Scholar
Omoniyi, T., & Fishman, J. A.
(Eds.) (2006) Explorations in the sociology of language and religion. Amsterdam: John Benjamins. DOI logoGoogle Scholar
Pandharipande, R. V., David, M. K., & Ebsworth, M. E.
(Eds.) (2019) Language maintenance, revival and shift in the sociology of religion. Bristol: Multilingual Matters.Google Scholar
Parliament of Australia
n.d.). House of Representatives Committee. [URL] (accessed April 17, 2021)
Petruzello, M.
n.d.). Is a tomato a fruit or a vegetable? Encyclopaedia Britannica, online. [URL] (accessed April 24, 2020).
Samarin, W.
(1976) Language in religious practice. Rowley, MA: Newbury House.Google Scholar
(1987) The Language of religion. In A. Ulrich, D. Norbert, and M. J. Klaus (Eds.), Sociolinguistics: An international handbook of the science of language and society (Vol. 1, pp.85–91). Berlin/New York: de Gruyter.Google Scholar
Sawyer, J. F. A.
(2001a) General introduction. In J. F. A. Sawyer, & J. M. Y. Simpson (Eds.), Concise encyclopedia of language and religion (pp. 1–2). Amsterdam: Elsevier.Google Scholar
(2001b) Religion and language. In R. Mesthrie, (Ed.), Concise encyclopedia of sociolinguistics (pp. 262–265). Oxford: Pergamon.Google Scholar
Sawyer, J. F. A., & Simpson, J. M. Y.
(Eds.) (2001) Concise encyclopedia of language and religion. Amsterdam: Elsevier.Google Scholar
Sharifian, F., Dirven, R., Yu, N., & Niemeier, S.
(2008) Culture and language: Looking for the “mind” inside the body. In F. Sharifian, R. Dirven, N. Yu, & S. Niemeier (Eds.). Culture, body, and language. Conceptualizations of internal body organs across cultures and languages (pp. 3–24). Berlin/New York: Mouton de Gruyter. DOI logoGoogle Scholar
(Ed.) (2017a) Advances in Cultural Linguistics. New York/London/Singapore: Springer Nature. DOI logoGoogle Scholar
(2017b) Cultural Linguistics: Cultural conceptualisations and language. Amsterdam/Philadelphia: John Benjamins. DOI logoGoogle Scholar
Sharifian, F., & Bagheri, M.
Spolsky, B.
(2006) Introduction Part II. In T. Omoniyi & J. A. Fishman (Eds.), Explorations in the sociology of language and religion (pp. 4–9). Amsterdam & Philadelphia: John Benjamins.Google Scholar
Wierzbicka, A.
(2001) What did Jesus mean? Explaining the Sermon on the Mount and the parables in simple and universal human concepts. Oxford, Oxford University Press. DOI logoGoogle Scholar
(2019) What Christians believe. Oxford, Oxford University Press.Google Scholar
Wolf, H.-G.
(2006) Religion and traditional beliefs in West African English: A linguistic analysis. In T. Omoniyi, & J. A. Fishman (Eds.), Readings in the sociology of language and religion (pp. 42–59). Amsterdam: John Benjamins. DOI logoGoogle Scholar
Yükleyen, A.
(2011) Localizing Islam in Europe: Turkish Islamic communities in Germany and the Netherlands. Syracuse, NY: Syracuse University Press.Google Scholar