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.
The Generative Power of Political Emotions
Mette-Louise Johansen, Therese Sandrup and Nerina Weiss
This afterword offers reflections on some major points of this section concerning the generative power linking moral outrage to political violence. The authors have successfully taken up a topic of immense relevance and urgency in contemporary society. Their efforts are a first important step to address this from an empirical, analytical, and theoretical framework. In the afterword, I seek to add further perspectives to some of the findings, including a focus on moral outrage that situates it not strictly within personality as a preexisting universal that waits for someone to wake it up but rather in an approach to emotions as embedded within cultural understandings with an emphasis on the strategic side of the production of moral outrage in creating both positive and negative change.
Transparency, risk, and good governance in Indonesia
Early childhood education and care programs in Indonesia developed rapidly in the aftermath of the 2006 earthquake centered south of Yogyakarta. The newly empowered self-directed learner at the center of these programs seemed to follow from the emergence of another child in this devastated landscape: the traumatized child in need of healing. The appearance of these images of childhood along with Indonesia’s neoliberal democratization reiterates the long-standing relationship between childhood and rule. Grounded in long-term ethnographic work in the Yogyakarta area, this article traces a conceptual link between the shift to transparent and accountable good governance in post-Suharto Indonesia and the desire to produce a newly transparent childhood ready for intervention. The generative power of history, trauma, and the interior self is contrasted with risk management, nongovernmental governance, and the exteriorization of self and state to challenge the unquestioned good of empowerment and transparency.
Flow and Participation in Punu Twin Dancing
While focusing on its dynamics, Bruce Kapferer considers ritual as a means for readjusting the flow of life, thus undermining Claude Lévi-Strauss's vision of ritual as a vain search for continuity. This article shows the potential of Kapferer's approach for understanding the dance rituals that the Punu of Congo-Brazzaville dedicate to twins, who, as waterspirits, embody the source of life. Advancing Victor Turner's attempt to account for the generative power of ritual, it discloses the means through which these rituals afford a lived experience of revitalizing continuity whereby the part embraces the whole and a focused, self-intensifying energetic dynamic unfolds and continuously readjusts its own flow. The analysis of rhythm and its actualization in song and dance turns out to be essential in this regard.
Doing Ritual While Thinking about It?
undergo it, thus intimately intertwining reflexivity of and on ritual in a way that allows the author to speculate on the generative power of language. Jens Kreinath and Refika Sarıönder’s contribution looks at how intrinsic and extrinsic modes of