히버트는 상황화 신학을 넘어서는 초문화 신학의 발전을 강조하였다. 서구 식민주의의 선교가 복음의 단순 이식과 외래 종교라는 문제점 을 야기하면서 이에 각 나라의 문화와 상황을 고려한 상황화 신학이 대두되었다. 이후 학자들의 연구와 현지 지도자들의 상황화 적용의 노력으로 상황화 신학은 발전하게 되었다. 그러나 히버트는 상황화 신학이 과도하게 적용되어 발생하는 문제점과 균형 잡힌 신학 발전을 위하여 초문화 신학의 발전을 제시하였다. 초문화 신학이란 다양한 문화권의 사람들이 성경의 보편적 진리를 동일한 의미로 이해하는 신학적인 일치이다. 초문화 신학은 상황화 신학이 야기하는 문화 상대 주의, 다원주의 그리고 혼합주의와 같은 문제점을 보완하고, 신학적 합의로 인한 하나됨을 위하여 필요하다. 상황화의 중요성이 보편적으로 인식되고 상황화 신학이 발전되어가는 오늘날 신학의 다양함과 통일성 을 위하여 초문화 신학은 상황화 신학과 함께 발전되어 나아가야 한다. 이를 위하여 교회가 해석학적 공동체로서의 역할을 감당하여야 하고, 국제적인 논의를 통하여 서로의 신학을 점검하여 하나됨을 이루어 공통된 선교 과업을 수행하도록 한다.

이 논문은 예이츠의 시 ｢청금석｣의 상반되는 동서학자들의 분석을 검토 한다. 서구의 학자들이 이 시에서 비극적 기쁨의 보편적 의미를 보려 하지만, 동양의 학자들은 이 시가 예이츠의 동양의 예술과 미학에의 심취를 들어 낸 것으로 읽고자 한다. 이 상반된 견해는 칼빈 비디언트와 주단이 이 시의 중국의 풍경화를 논의한 연구에서 가장 잘 대비된다. 비디언트는 중국의 풍경화를 시인의 나르시스트적 자기표현 으로 보지만, 주단은 그 풍경을 시인 자신의 영감의 원천으로 읽는다. 본 논문은 이 시에서 중국의 풍경이 촉발한 동서 회화시의 전통의 충돌로 읽는 제임스 헤퍼넌의 시 각예술과 문학 사이의 긴장된 협상으로 보는 회화시 이론에 근거하여 본 논문은 예이 츠 자신의 시작 과정에서 동서의 영향의 복잡성을 들어내고 있음을 보여주며, 이 때 엑스프라시스는 범텍스트적, 범 문화적 사건으로 나타난다. 마지막으로, 세계적인 예이 츠 연구 동향에 미루어, 이 논문은 엑스프라시를 읽는 방법으로서 범텍스트적, 범문화 적 접근이 해석학적 근거와 문맥의 이해를 쉽게 할 수 있다는 것을 보여 준다.

Immigrants face an array of disruptions, including changes in social and religious contexts, values, norms, beliefs, behaviors, that are constantly threatening their self and social identities. How they manage those threats is crucial to their adaptation to the new cultural context, and is the main investigation of this research. Specifically, we investigated how Muslim immigrants react when they see themselves transgressing one of their cultural values. Results of Study 1 provide full support to our hypotheses that when people see themselves transgressing their in-group values, they are more concerned when the transgressing behavior is witnessed by an out-group than an in-group member. In other words, they demonstrate to be more worried in preserving the in-group image in front of an out-group member than in preserving their self-image in front of an in-group member. Further results of Study 1 also showed evidence of a new type of value affirmation mechanism. The negative emotional reaction to the transgressing behavior was reduced when the out-group member was said to have endorsed the transgressing-related cultural value.

Within marketing and consumer research, scholars have explored cross-cultural issues, and found that most of the studies are sociologically based and assume intra-cultural homogeneity in mentality and logic among people (Fatehi, Kedia & Priestly, 2015). Research has also explored how acculturation in circumstances of hyperfiliation influences cross-cultural consumption (Bradford & Sherry, 2014). The issue of particular importance within this study is the situation of cultural mixing that takes place when migrants and refugees grow their families away from their home country, and how individual and family identity values are renegotiated given ethnic ties that bind the older generation, and the non-ethnic ties in the host country and amongst the future generations. These ethnic and non-ethnic ties influence the acculturation process (Capellini & Yen, 2013) and re-acculturation process. Given increasing migration across many countries, it becomes important to understand the transcultural experiences of both refugees and migrants, as they mix with the host country’s cultural practices. We take the view that transculturality is an illustration of “the complex relationships between and within cultures today: it emphasises not isolation but intermingling, not separation but disjunctive interactions, not homogenization but heterogenization” (Jung, 2010, p.19). The intermingling of multiple cultures, inevitably has implications on consumption decisions, particularly in cases where many children have been born in the diaspora. Whilst previous studies have explored acculturation as a static and linear process (Chrikov, 2009), our study takes the view that cultural identity formation and it’s resulting cultural orientations are an ongoing, fluid, hybrid and iterative project. Therefore, the objectives of this study are to: (1) explore how cultural identity processes are negotiated by third generation UK born British Sikhs. Here, we focus on 3rd generation British Sikhs with the intention of understanding how hybrid identities emerge, and how these impact on consumption decisions; (2) explore the acculturation and re-acculturation patterns of 3rd generation British Sikhs. It is our contention that the online environment offers opportunities to explore identity projects for those born in the diaspora.

This paper draws on the concept of transculturality, shifting our attention beyond religion as a stable belief system toward religion as a field of transcultural practices. Our conceptualization of religion as a field of transcultural practices is empirically grounded in a hermeneutic analysis of depth interviews with 24 Southeast Asian immigrant consumers living in Auckland, New Zealand. The findings reveal two interrelated sets of transcultural practices through which religion shapes multicultural marketplaces. The first set of practices facilitates entry into multicultural marketplaces, by easing the process of border crossing and enabling social capital development. The second set of practices facilitates mutual entanglement within multicultural marketplaces, by fostering intercultural competency development, sharing of cultural consumption rituals, and enabling the flows of material resources. This paper helps to advance the growing literature on religion and marketing in two ways. First, a transcultural approach moves religion beyond a view of each religious tradition as a bounded system. Instead, religion emerges as an open and dynamic system which is deeply contextualized and whose function morphs to meet the character of the cultural context in which it is embedded. Second, in addition to the present focus on how religion produces differences in marketplace behaviors, this paper also sheds light on the transcultural properties of religion which are held in common across diverse religious traditions. Rather than becoming a dividing force in contemporary multicultural marketplaces, religious fields are also revealed to be hybridized and hybridizing fields of transcultural flows. Overall, in the context of multicultural marketplaces, religion emerges as a key site for the performance of practices which fuel transcultural dynamics.

Through the theoretical lens of self-concept and by conducting 27 in-depth interviews, the study shows that social media provides an arena for the development, negotiation and maintenance of home and host identity self-schemas, as well reducing negative emotional effects. However due to simultaneous online surveillance from multiple agents, maintaining disparate expectations is found to result in social anxiety and the practice of self-regulation.

The tradition of the representative art style in the Sinosphere, Shanshui hua, expresses the traditional representation of the harmony and principle of the universe. This tradition is reflected in the Chinese garden. These Chinese gardens were precisely the three-dimension representations of Shanshui hua, a visual form of abstract expression of the oriental philosophical thinking. This research determines and draws attention to the vestiges of the reflection of Shanshui hua in the European gardens through visual art and culture. It will also approach the two subjects, Shanshui hua and garden, from a transcultural view to integrally analyze visual art. The appearance of Anglo-Chinese gardens, reflecting Shanshui hua, foreshowed a big change in traditional European gardens. This is a concrete example of the transcultural phenomenon. This has formed the typical naturally curved English gardens in the gardening history. This also divided these English gardens completely from the symmetrical, geometrical French gardens. This study considers the influence and the reverberation of Shanshui hua reflected on European gardens in the European culture. The cultural exchange of European and Chinese styles in the 18th century left an impact on the European gardening style history. Finally, this study analyzes the origin of these Anglo-Chinese gardens and its content to approach it with a transcultural view as a research methodology.