This article takes the expressions of moral outrage in an illegal demonstration in Norway as a point of entry to explore how the political unfolds in Kurdish diasporic spaces. The premise for this analysis is that moral outrage among pro-Kurdish activists is an enduring, intergenerational process, the expression of which displays a multitemporality and multidirectionality. In order to explore the many layers of moral outrage this article proposes an analysis along the literature of political ritual and performance, which focuses on signification, symbolism, identity constructions, and the importance of audiences. I argue that Kurdish activists consciously perform their moral outrage to position themselves in relation to their host country, other Kurdish activists in Norway, and the larger transnational Kurdish community in Europe. As such, moral outrage turns out to be central in the enactment of Kurdish diaspora politics.
Kurdish Activists and Diaspora Politics
The Generative Power of Political Emotions
Mette-Louise Johansen, Therese Sandrup and Nerina Weiss
Moral outrage has until now been conceptualized as a call to action, a reaction to injustice and transgressions, and a forceful motor for democratic participation, acts of civil disobedience, and violent and illicit action. This introduction goes beyond linear causality between trigger events, political emotions, and actions to explore moral outrage as it is experienced and expressed in contexts of political violence, providing a better understanding of that emotion’s generic power. Moral outrage is here understood as a multidimensional emotion that may occur momentarily and instantly, and exist as an enduring process and being-in-the-world, based on intergenerational experiences of violence, state histories, or local contexts of fear and anxiety. Because it appears in the intersubjective field, moral outrage is central for identity politics and social positioning, so we show how moral outrage may be a prism to investigate and understand social processes such as mobilization, collectivities, moral positioning and responsiveness, and political violence.