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SUMMARY:Heresy in Cross-Cultural Contact
DTSTART:20110715T070000Z
DTEND:20110715T163000Z
DTSTAMP:20260615T054648Z
UID:Heresy_de-180@ceres.rub.de
CATEGORIES:
DESCRIPTION:Flyer\nThis workshop aims to address a mode of negotiating cul
 tural  difference we propose to call “exclusive similarity.” Discussio
 ns of  alterity have often focused on exclusions marked by difference or t
 hat  have described the other as fundamentally alien. But less frequently 
  discussed are those acts of othering that work by excluding on the basis 
  of reputed similarity\, not difference. For these forms of  othering we w
 ill use the shorthand “heresy\,” a term that is open to  deconstructio
 n over the course of the workshop.\n“Heresy” was often used to describ
 e a kind of internal diversity. In  this sense\, the language of heresiogr
 aphy tends to presuppose a  perennial truth\, which must be guarded from d
 eviation. Charges of heresy  therefore work to construct orthodoxies throu
 gh a process of alienation  and repeated self-definition of orthodoxic (or
  orthopraxic) systems.\nBut there is an additional sense of “heresy” t
 hat interests us: the  way that this kind of exclusion functioned in cross
 -cultural  interaction. It is this cross-cultural function that will be th
 e focus  of the workshop. In the history of global encounters the other gr
 oup’s  religions were often branded as defective imitations or heresies.
  For  example\, some European Christian texts such as the Leggenda di Maom
 etto described  Muhammad as a heretic who had intentionally perverted Chri
 stian  doctrine for his own gain. Similarly\, one might think of the Chine
 se Laozi Huahu Jing\,  which claimed that Laozi had gone to India\, transf
 ormed into the  Buddha\, and there taught Buddhism as an intentionally def
 ective form of  Daoism. In these cases\, heresy works to domesticate the o
 ther with a  familiar kind of alienation.\nThere is a final use of heresy 
 in cross-cultural contact that  interests us. This is when “heresy” is
  used to render an internal  diversity alien through reputed association w
 ith a foreign group. For  example\, one might think of Martin Luther’s a
 ccusation that the  “Papists” were “Turks.” Similarly\, one might 
 think of Hayashi Razan’s  charge that his rival Japanese Neo-Confucians 
 were “Christians.” In  these cases\, the heresiographical language wor
 ks to assert the  equivalence of foreign and domesticheretics. It therefor
 e renders the  familiar foreign and alien by juxtaposition with another th
 at is  simultaneously being domesticated.\nSubmissions from different geog
 raphical areas\, religious contexts\,  and periods are encouraged. Any pap
 er addressing “exclusive similarity”  in a cross-cultural dimension wi
 ll be considered.
URL:https://khk.ceres.rub.de/de/veranstaltungen/Heresy_de/
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