From religious emotions to affects: historical and theoretical reflections on injury to feeling, self and religion
Images of angry Muslims have become a common sight in repeated controversies problematising the compatibility of Islam and freedom of speech. To explain such outrage, it is often put forward that Muslims reacted to the disrespect and violation of their "religious feelings". In this paper,...
Authors: | ; |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Taylor and Francis Group
[2019]
|
In: |
Culture and religion
Year: 2019, Volume: 20, Issue: 2, Pages: 207-223 |
Standardized Subjects / Keyword chains: | B
Schleiermacher, Friedrich 1768-1834, Über die Religion
/ The varieties of religious experience, James, William
/ Taylor, Charles 1931-
/ Religion
/ Emotion
/ Vulnerability
|
RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism AD Sociology of religion; religious policy ZB Sociology ZC Politics in general |
Further subjects: | B
Secular affect
B religious feelings B cartoon controversy B Anna Lea Berg B N. Yasemin Ural B Islam in Europe |
Online Access: |
Volltext (Resolving-System) |
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520 | |a Images of angry Muslims have become a common sight in repeated controversies problematising the compatibility of Islam and freedom of speech. To explain such outrage, it is often put forward that Muslims reacted to the disrespect and violation of their "religious feelings". In this paper, we challenge the trope of hurt religious feelings in the explanation of unrest. Referring to the writings of Schleiermacher, James and Taylor, the discussion traces how religion and feeling have become inextricably intertwined, located within the individual self and institutionalised as a dominant interpretation of religion. We introduce affect as a conceptual alternative to such understandings, which allows us to analyse the emphasis on Muslim emotionality as a relationship between Muslim and secular bodies, hence no longer reduced to the interiority of Muslim subjects. We will illustrate the potential of an affect-based approach discussing Muslim feelings' vital role in the construction of European democracies. | ||
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