August 11, 2014, 7:10 p.m.,
Bahr, A.,
Allgemein.
Fear and anxiety are central to the conversion and rebirth process of early German Pietists, as exemplified in August Hermann Francke’s paradigmatic autobiography. This article explores the multilayered spatial structure both of frightening and of liberating from fright in these narratives. This spatiality illuminates not only the various steps of the Pietist salvation process but also the underlying notions of fear and anxiety. Narratives of divinatory dreams filled with fear, anxiety and terror are also analysed to reveal the significance of their structuring of the self in inner and outer spaces. This forms the basis for an argument that the conventional labelling of the mystical traditions as a ‘religion of feeling’ (Gefühlsreligion) or ‘religion of experience’ (Erfahrungsreligion) is based on a modern conceptualization of ‘feeling’. In early German Pietism, however, fear and anxiety were not yet referred to as mental events, hidden in the person’s interior; they were understood as ‘affects’, bodily phenomena and conditions that could be read as a language and attain a violent power. Authors of survival and conversion narratives talk about fear and anxiety in order to demonstrate how these affects might be overcome. It appeared that the first condition for this, paradoxically, was fear itself. If the Pietist concept of interiority is historicized, then it becomes clear that in its epistemology and affectology, early Pietism stood much closer to the Reformation traditions of the sixteenth and seventeenth centuries than to Enlightenment, sentimentalism, and modernity. These traditions were not ‘free’ from affects, and Pietist religiosity was not based exclusively on feelings.
Quelle: http://gh.oxfordjournals.org/cgi/content/short/32/3/353?rss=1
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August 11, 2014, 7:10 p.m.,
Hitzer, B., Scheer, M.,
Allgemein.
To say that Protestantism has ‘influenced’ a restrained middle-class emotional culture in Germany, as is frequently claimed, glosses over the complexity of debates about appropriate emotionality. Even at the close of the nineteenth century, the question of religious feelings in particular had not been definitively settled within Protestant circles. In fact, the controversy over the appropriate emotionality of mainline Protestantism had reached a highpoint around this time, as processes of secularization led many Protestants to believe that their church was in the midst of an existential crisis. In the dispute over the so-called Fellowship Movement (Gemeinschaftsbewegung), which saw itself as the spearhead of a reform movement within the church, various internal factions wrestled over the self-conception of Protestantism in the light of these challenges. One fundamental—but often overlooked—point of contention was the role of emotions in religious practice. The article investigates this debate, which took place predominantly in the years between 1880 and 1910 in various reactions to travelling evangelical preachers, the activities of the Salvation Army and the rise of Pentecostalism, seeking to understand what place was allocated to religious feelings in German Protestantism during this discussion and why. What norms were negotiated, and what conception of emotion, body and soul (or spirit) formed the background to that process of negotiation?
Quelle: http://gh.oxfordjournals.org/cgi/content/short/32/3/371?rss=1
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August 11, 2014, 7:10 p.m.,
Eitler, P., Hitzer, B., Scheer, M.,
Allgemein.
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August 11, 2014, 7:10 p.m.,
Huwelmeier, G.,
Allgemein.
This article seeks to contribute to the dialogue between the history and anthropology of Christianity by addressing the emotional practices of Vietnamese Pentecostals in present-day Berlin. Particularly after the fall of the Berlin Wall, Vietnamese migrants, former contract workers in the former GDR, and ‘boat people’ whose flight from Vietnam led them to West Germany, founded Pentecostal churches and connected their old and new homes via transportable religious practices. Drawing on ethnographic fieldwork carried out among Vietnamese migrants in Berlin who converted to charismatic Pentecostal Christianity after arriving in Germany, this article explores the allure of charismatic Pentecostal Christianity for people living in the diaspora, arguing that emotions as cultural practices represent a substantial part of religious rituals in Vietnamese Pentecostal charismatic networks. In the context of migration, emotions are transformed, transmitted, and performed in different ways, and at the same time, the migration experience generates specific emotions that are dealt with in religious practices.
Quelle: http://gh.oxfordjournals.org/cgi/content/short/32/3/414?rss=1
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August 11, 2014, 7:10 p.m.,
Bauerkamper, A.,
Allgemein.
The article provides a distinct interpretation of the ‘twisted road to democracy’ based on the idea of the ever ambivalent nature of contingency. The account relates pre-1945 developments to the history of Germany, in particular of the Federal Republic after the Second World War. It argues that the winding path to democracy in twentieth-century Germany cannot be understood without due recognition of the underlying quest for security. Abhorrence of uncertainty went hand in hand with a desperate search for stability. In the Weimar Republic, experiences and fears of anomy led Germans to abandon parliamentary democracy and ultimately seek refuge in authoritarian rule, which the National Socialists transformed into a fully-fledged dictatorship in 1933/34. Although the Third Reich was lastingly discredited in 1945, the political elites of the two German states made sure not to return to the Weimar Republic, tainted by its erosion and the Nazi seizure of power. In the new West German state, in particular, Adenauer’s authoritarian chancellorship, the unprecedented economic boom, the rapid expansion of the welfare state and western consumer culture encouraged West Germans to adopt and welcome parliamentary government. Unlike in the Weimar Republic, democracy and security came to be perceived no longer as opposing forces, but as mutually reinforcing. As discussions about terrorism and the debates on the impact of globalization on united Germany have demonstrated, however, this newly-found combination of democracy and stability has remained vulnerable.
Quelle: http://gh.oxfordjournals.org/cgi/content/short/32/3/431?rss=1
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August 11, 2014, 7:10 p.m.,
Meissner, A.,
Allgemein.
This article examines the Liturgical Movement in the Catholic Church in the interwar period of the twentieth century against the backdrop of masculinization processes within Catholicism, which were typically built on a gendered emotionology. The efforts to reinstate the liturgy as the key practice of worship, and the verdicts against the ‘sentimental’ ultramontane style of devotion, together indicate a shift in the forms of piety as well as in the cultivation of religious emotions. An analysis of the writings of Romano Guardini, Albert Hammenstede, Pius Parsch, Johannes Pinsk and some authors of Catholic youth magazines shows that protagonists of the Liturgical Movement proposed a new devotion focused on practices of worship to which they attributed emotional qualities deemed ‘manly’. These masculinization efforts within Catholicism thus did not only pertain to the public representation of the Catholic Church and its milieu, but in fact affected the innermost core of Catholicity: theology, devotional practices, ways of experiencing transcendence, and the interplay of body, soul, mind and emotion within the context of modern subjectivity. However, closer examination also reveals that liturgists did nonetheless agree that some feeling was necessary in order to engage churchgoers, but they disagreed as to the quality and intensity of the emotions involved in the liturgy.
Quelle: http://gh.oxfordjournals.org/cgi/content/short/32/3/393?rss=1
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August 11, 2014, 7:10 p.m.,
Laqua-O'Donnell, S.,
Allgemein.
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August 11, 2014, 7:10 p.m.,
Pursell, B. C.,
Allgemein.
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August 11, 2014, 7:10 p.m.,
Beebe, K.,
Allgemein.
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August 11, 2014, 7:10 p.m.,
Lederer, D.,
Allgemein.
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