Pub Date : 2022-08-12DOI: 10.1080/1462317X.2022.2107354
Pınar Kemerli
The violent expulsion of Ottoman Armenians from their homelands between 1915 and 1918 had been erased from Turkish historiography and collective memory. If and when this past is addressed, the official narrative echoes Turkey’s second president İnönü’s statements at the Lausanne Conference: that Armenians betrayed “the generosity of the country in which they lived for centuries in comfort and plenty.” This narrative of Armenian betrayal is so pervasive that even referring to the mass killings of an estimated million Armenians as genocide is a dangerous statement that may result in ostracization, imprisonment, and sometimes violent repercussions and death. Given this ubiquitous denialism, many survivors follow Heranuş in spending their lives hiding who they truly are, turning the original act of violence into a transgenerational trauma for Turkey’s remaining Armenian population. As I read Hirschkind’s masterful reading of the Andalucismo and stories and writings of the thinkers, poets, musicians and activists associated with this tradition, Çetin’s description of the utter unsettlement of herself and her world upon finding out her roots, and how she then rebuilt her sense of identity and life kept coming back to me (Çetin became a prominent human rights lawyer following her grandmother’s revelation). Hirschkind’s book analyzes the Andalucismo as a “modern tradition of critical reflection on the norms of European politics and culture based on a cultivated appreciation for the histories and legacies of southern Iberia’s Muslim and Jewish societies.” Advocates of this tradition push back against official historiographies that disavow the
{"title":"Violent Pasts, Difficult Confrontations: On the Armenian Genocide and Hirschkind’s “The Feeling of History”","authors":"Pınar Kemerli","doi":"10.1080/1462317X.2022.2107354","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2107354","url":null,"abstract":"The violent expulsion of Ottoman Armenians from their homelands between 1915 and 1918 had been erased from Turkish historiography and collective memory. If and when this past is addressed, the official narrative echoes Turkey’s second president İnönü’s statements at the Lausanne Conference: that Armenians betrayed “the generosity of the country in which they lived for centuries in comfort and plenty.” This narrative of Armenian betrayal is so pervasive that even referring to the mass killings of an estimated million Armenians as genocide is a dangerous statement that may result in ostracization, imprisonment, and sometimes violent repercussions and death. Given this ubiquitous denialism, many survivors follow Heranuş in spending their lives hiding who they truly are, turning the original act of violence into a transgenerational trauma for Turkey’s remaining Armenian population. As I read Hirschkind’s masterful reading of the Andalucismo and stories and writings of the thinkers, poets, musicians and activists associated with this tradition, Çetin’s description of the utter unsettlement of herself and her world upon finding out her roots, and how she then rebuilt her sense of identity and life kept coming back to me (Çetin became a prominent human rights lawyer following her grandmother’s revelation). Hirschkind’s book analyzes the Andalucismo as a “modern tradition of critical reflection on the norms of European politics and culture based on a cultivated appreciation for the histories and legacies of southern Iberia’s Muslim and Jewish societies.” Advocates of this tradition push back against official historiographies that disavow the","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"117 - 122"},"PeriodicalIF":0.3,"publicationDate":"2022-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46420119","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-05DOI: 10.1080/1462317X.2022.2107355
N. Fadil
In his eloquent and subtle ethnography, The Feelings of History , Charles Hirschkind carries us in a di ff erent temporal and sensorial horizon. One where Andalusia doesn ’ t appear as a bygone past but continues to inform and structure the experiences of contemporary Europe. One where Spain is not solely de fi ned through the Reconquista and its Catholic identity, but where the moorings of the Muslims and the Jews continue to animate the curved landscapes of Granada. Reading Hirschkind ’ s ethnography reminded me of an encounter with a tour guide a few years ago at the majestuous Alhambra palace in Granada. The tour was presented as an alternative, decolonial, experience of Alhambra and took place in the framework of the yearly Critical Muslim Studies Summer School organized by Hatem Bazian, Ramon Grosfoguel and Salman Sayyid. I believe the tour guide ’ s name was Abubakr, and he was of Moroccan origin but had been living in Spain for several years. As he welcomed us at the entrance gate of the palace, he started by highlighting how the architectural grandeur of the building that we were about to discover was a testament to the majesty of the emirate of Granada. His exposé started by situating the construction of the Alhambra in the history of the Nasrid Emirate, its strategic importance as a fi nal stronghold of Muslim rule in Spain, and the cultural, intellectual, and technological advancements brought by Andalusia. Then the tone of this voice changed as he arrived at the events preceding the surrender of Abu Abdallah Muhammed XII, the last Emir of Granada, to the military forces of Fer-dinand of Aragon and Isabella de Castile on the 2nd of January 1492. At that moment, he halted his words for a few seconds, clearly a ff ected, and continued with tears on his eyes: “ I am sorry, but recalling this moment is very sensitive for all Muslims in the world. ” The memory of Andalus continues to live. It lives in the tears of Abubakr, it lives in the memory of
{"title":"The Pain of History: Reflections on Charles Hirschkind’s “The Feeling of History. Islam, Romanticism and Andalusia”","authors":"N. Fadil","doi":"10.1080/1462317X.2022.2107355","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2107355","url":null,"abstract":"In his eloquent and subtle ethnography, The Feelings of History , Charles Hirschkind carries us in a di ff erent temporal and sensorial horizon. One where Andalusia doesn ’ t appear as a bygone past but continues to inform and structure the experiences of contemporary Europe. One where Spain is not solely de fi ned through the Reconquista and its Catholic identity, but where the moorings of the Muslims and the Jews continue to animate the curved landscapes of Granada. Reading Hirschkind ’ s ethnography reminded me of an encounter with a tour guide a few years ago at the majestuous Alhambra palace in Granada. The tour was presented as an alternative, decolonial, experience of Alhambra and took place in the framework of the yearly Critical Muslim Studies Summer School organized by Hatem Bazian, Ramon Grosfoguel and Salman Sayyid. I believe the tour guide ’ s name was Abubakr, and he was of Moroccan origin but had been living in Spain for several years. As he welcomed us at the entrance gate of the palace, he started by highlighting how the architectural grandeur of the building that we were about to discover was a testament to the majesty of the emirate of Granada. His exposé started by situating the construction of the Alhambra in the history of the Nasrid Emirate, its strategic importance as a fi nal stronghold of Muslim rule in Spain, and the cultural, intellectual, and technological advancements brought by Andalusia. Then the tone of this voice changed as he arrived at the events preceding the surrender of Abu Abdallah Muhammed XII, the last Emir of Granada, to the military forces of Fer-dinand of Aragon and Isabella de Castile on the 2nd of January 1492. At that moment, he halted his words for a few seconds, clearly a ff ected, and continued with tears on his eyes: “ I am sorry, but recalling this moment is very sensitive for all Muslims in the world. ” The memory of Andalus continues to live. It lives in the tears of Abubakr, it lives in the memory of","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"123 - 127"},"PeriodicalIF":0.3,"publicationDate":"2022-08-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43166668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-05DOI: 10.1080/1462317X.2022.2105281
Antonio Cerella
ABSTRACT It has become commonplace to define sovereignty as an almost divine and transcendent power, a concept which has its roots in the ancient Roman world. Following Foucault’s lead, for example, Giorgio Agamben has argued that the political capture of life represents the original paradigm of the entire history of Western civilization. This ontological and Western-centric reading of sovereignty has had an enormous influence on the social and human sciences. Taking its cue from Ernst Kantorowicz’s insights into the ‘duality’ of power, this article problematizes Agamben’s reading by exploring an alternative paradigm, which conceives sovereignty as a ‘chronotopic apparatus’ and ordering ritual. Through an analysis of the meaning and function of royal remains (regalia), effigies and ritual practices in western Madagascar, the essay shows a different understanding of sovereignty and of its symbolism, which can be used to articulate an alternative genealogy of political power.
{"title":"The Remains of Power: Meaning and Function of Regalia in Madagascar","authors":"Antonio Cerella","doi":"10.1080/1462317X.2022.2105281","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2105281","url":null,"abstract":"ABSTRACT It has become commonplace to define sovereignty as an almost divine and transcendent power, a concept which has its roots in the ancient Roman world. Following Foucault’s lead, for example, Giorgio Agamben has argued that the political capture of life represents the original paradigm of the entire history of Western civilization. This ontological and Western-centric reading of sovereignty has had an enormous influence on the social and human sciences. Taking its cue from Ernst Kantorowicz’s insights into the ‘duality’ of power, this article problematizes Agamben’s reading by exploring an alternative paradigm, which conceives sovereignty as a ‘chronotopic apparatus’ and ordering ritual. Through an analysis of the meaning and function of royal remains (regalia), effigies and ritual practices in western Madagascar, the essay shows a different understanding of sovereignty and of its symbolism, which can be used to articulate an alternative genealogy of political power.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"35 - 50"},"PeriodicalIF":0.3,"publicationDate":"2022-08-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45323853","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-02DOI: 10.1080/1462317X.2022.2107356
A. Eldridge
In his short piece “The Study of Geography” Franz Boas distinguishes between a naturalist disposition arising “from the logical and aesthetical demands of the human mind,” and what he terms “cosmography” which “has its source in the personal feeling of man toward the world, towards the phenomena surrounding him.” In order to exegete this latter analytic sensibility, the anthropologist marshals the words of Goethe:
Franz Boas在他的短篇作品《地理研究》中区分了“源于人类心灵的逻辑和美学需求”的自然主义倾向和他所说的“宇宙观”，后者“源于人对世界和周围现象的个人感觉”，人类学家整理了歌德的话：
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Pub Date : 2022-08-02DOI: 10.1080/1462317X.2022.2105280
M. Dean, Daniel Zamora
ABSTRACT In this article, we claim, firstly, that the turn to an “ethical” politics focused on subjectivity and its transformation, announced by post-structuralist theorists in the 1970s, can be found today in forms of progressive politics, illustrated by struggles against racism and their articulation by consultants and educators. Secondly, this turn entails targeting the “enemy within,” whether it be the inner fascist (Guattari, Foucault) or white privilege (Di Angelo, Kendi). Rather than an extension of Lasch’s therapeutic “culture of narcissism,” it is a turn to practices reminiscent of public rituals of expiation of guilt and acts of purification (exomologesis) characterizing what Weber referred to as “sects.” Pace Foucault, the “main danger” lies not in the “subjectifying” practices of the human sciences descended from auricular confession and the Christian pastorate, but rather the displacement of formal politics and attendant “civil religion” (Bellah) by conflicts between charismatic sects claiming exemplary subjectivity and virtuosity.
{"title":"Politics as a Confession: Confronting the Enemy Within","authors":"M. Dean, Daniel Zamora","doi":"10.1080/1462317X.2022.2105280","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2105280","url":null,"abstract":"ABSTRACT In this article, we claim, firstly, that the turn to an “ethical” politics focused on subjectivity and its transformation, announced by post-structuralist theorists in the 1970s, can be found today in forms of progressive politics, illustrated by struggles against racism and their articulation by consultants and educators. Secondly, this turn entails targeting the “enemy within,” whether it be the inner fascist (Guattari, Foucault) or white privilege (Di Angelo, Kendi). Rather than an extension of Lasch’s therapeutic “culture of narcissism,” it is a turn to practices reminiscent of public rituals of expiation of guilt and acts of purification (exomologesis) characterizing what Weber referred to as “sects.” Pace Foucault, the “main danger” lies not in the “subjectifying” practices of the human sciences descended from auricular confession and the Christian pastorate, but rather the displacement of formal politics and attendant “civil religion” (Bellah) by conflicts between charismatic sects claiming exemplary subjectivity and virtuosity.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"82 - 97"},"PeriodicalIF":0.3,"publicationDate":"2022-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47401251","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-29DOI: 10.1080/1462317X.2022.2105279
Arthur Bradley
ABSTRACT In this article, I offer an architectonic of what Carl Schmitt calls the “antechamber of power from Friedrich Schiller, through Franz Kafka, to Walter Benjamin. To summarize my argument, I contend that the “antechamber of power” may always have been a supplementary space within the conceptual imaginary of sovereignty, but Schiller, Kafka, Benjamin, and Schmitt re-imagine it as the privileged space of an originary partage, sharing or division of power. If Jean Bodin defines sovereign power as “indivisible,” I instead trace the self-division of sovereignty into what Jacques Derrida famously calls “plus d’un” places of power. In a series of readings of philosophical, historical, and literary representations of the antechamber, I show how the allegedly private chamber of power occupied by the sovereign alone constitutively divides or itself into a series of new political antechambers occupied by a new class of political bodies: Schiller’s counsellor, Kafka’s bureaucrat, Benjamin’s clerk.
{"title":"In the Antechamber of Power: Sovereign Divisibility from Schiller to Schmitt","authors":"Arthur Bradley","doi":"10.1080/1462317X.2022.2105279","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2105279","url":null,"abstract":"ABSTRACT In this article, I offer an architectonic of what Carl Schmitt calls the “antechamber of power from Friedrich Schiller, through Franz Kafka, to Walter Benjamin. To summarize my argument, I contend that the “antechamber of power” may always have been a supplementary space within the conceptual imaginary of sovereignty, but Schiller, Kafka, Benjamin, and Schmitt re-imagine it as the privileged space of an originary partage, sharing or division of power. If Jean Bodin defines sovereign power as “indivisible,” I instead trace the self-division of sovereignty into what Jacques Derrida famously calls “plus d’un” places of power. In a series of readings of philosophical, historical, and literary representations of the antechamber, I show how the allegedly private chamber of power occupied by the sovereign alone constitutively divides or itself into a series of new political antechambers occupied by a new class of political bodies: Schiller’s counsellor, Kafka’s bureaucrat, Benjamin’s clerk.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"98 - 114"},"PeriodicalIF":0.3,"publicationDate":"2022-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43527944","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-27DOI: 10.1080/1462317x.2022.2095857
S. Dowdy
{"title":"The Bronze Sandal, or a Defense of Cosmic Refusal","authors":"S. Dowdy","doi":"10.1080/1462317x.2022.2095857","DOIUrl":"https://doi.org/10.1080/1462317x.2022.2095857","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-07-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46668613","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-27DOI: 10.1080/1462317X.2022.2105278
M. Herrero
ABSTRACT In his book Le portrait du roi, Louis Marin seems to continue Ernst Kantorowicz’s work on the Middle Ages, extending it to Early Modernity. Marin’s book adds another body to the historical and juridical political bodies of Kantorowicz’s King described in The Two King’s Bodies, namely the portrait of the King. According to Marin, this body drives the interchange between the historical and juridical bodies; hence, the absolutist king has three bodies in one: the historical, the semiotic-sacramental, and the juridical. Following Kantorowicz and Marin’s argumentative line, this paper addresses the ways in which absent or dead bodies can act politically, in particular, the shift in political legitimation that goes hand in hand with the transition from a politics of relics to a politics of images.
{"title":"Charismatic Politics: From Relics to Portraits","authors":"M. Herrero","doi":"10.1080/1462317X.2022.2105278","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2105278","url":null,"abstract":"ABSTRACT In his book Le portrait du roi, Louis Marin seems to continue Ernst Kantorowicz’s work on the Middle Ages, extending it to Early Modernity. Marin’s book adds another body to the historical and juridical political bodies of Kantorowicz’s King described in The Two King’s Bodies, namely the portrait of the King. According to Marin, this body drives the interchange between the historical and juridical bodies; hence, the absolutist king has three bodies in one: the historical, the semiotic-sacramental, and the juridical. Following Kantorowicz and Marin’s argumentative line, this paper addresses the ways in which absent or dead bodies can act politically, in particular, the shift in political legitimation that goes hand in hand with the transition from a politics of relics to a politics of images.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"51 - 69"},"PeriodicalIF":0.3,"publicationDate":"2022-07-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43834481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-14DOI: 10.1080/1462317x.2022.2095855
Lucia Michelutti
{"title":"Divine Kinship: Towards an Ethnographic Theory of Political Theology","authors":"Lucia Michelutti","doi":"10.1080/1462317x.2022.2095855","DOIUrl":"https://doi.org/10.1080/1462317x.2022.2095855","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47651124","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-12DOI: 10.1080/1462317x.2022.2095853
Mouli Banerjee
{"title":"Between Swadesh (a Land of One’s Own) and Swajan (One’s Own People): Political Theology and Being Muslim in Bengal in the Late Nineteenth Century","authors":"Mouli Banerjee","doi":"10.1080/1462317x.2022.2095853","DOIUrl":"https://doi.org/10.1080/1462317x.2022.2095853","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47530402","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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