<i>The Languages of Paradise: Race, Religion, and Philology in the Nineteenth Century</i>. Maurice Olender , Arthur Goldhammer

Koepke, Wulf

doi:10.1086/392242

Cited by 4 publications

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“…The common view among philologists was that the latter was a sign of linguistic immaturity and intellectual inferiority (Olender and Goldhammer 2008;Hannaford 1996, 241-55). Given the political context of the early nineteenth century, the importance of these categories extended, with great speed, beyond the confines of academia.…”

Section: The Philological Detourmentioning

confidence: 99%

“…In this manner, the racialization of the category of the Semite is a second step in the concealing of the race-religion constellation. As the theologically infused hierarchical categories (linked to the true religion conflicts that sought to privilege Christians over and above non-Christian peoples) were incorporated into the purportedly objective science of philology (Olender and Goldhammer 2008) this concealed "religious" constellation was indirectly racialized. What I mean by the use of the term "indirectly" is to emphasize the obscuring logic used to differentiate between Judaism, a religion, and the notion of a Semitic race.…”

Section: The Philological Detourmentioning

confidence: 99%

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The Race-Religion Constellation: A European Contribution to the Critical Philosophy of Race

Topolski

2018

Critical Philosophy of Race

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This article traces the hidden race-religion constellation in Europe. The term “race-religion constellation” refers to the connection or co-constitution of the categories of race and “religion.” Specifically, the term “race-religion constellation” is used to refer to the practice of classifying people into races according to categories we now associate with the term “religion.” This calls for a consideration of European history and forms of racism in Europe, such as anti-Semitism and Islamophobia. This article aims to provide an alternative non-secularized or biological account of the origins of the socially constructed category of race in Europe. The alternative story begins in the sixteenth century, when the category of “religion” as a means for classifying peoples was both constructed and politicized. In tracing this alternative story, this article seeks to outline a framework for a critical philosophy of race focused on a European religion line that intersects with Du Bois's color line.

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Section: The Philological Detourmentioning

confidence: 99%

Section: The Philological Detourmentioning

confidence: 99%

The Race-Religion Constellation: A European Contribution to the Critical Philosophy of Race

Topolski

2018

Critical Philosophy of Race

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“…18 ( ( 19 )Olender ,Maurice (1992) The languages of Paradise: race, religion, and philology in the nineteenth century, tans by Arthur Glodbammer, Harvard University Press, p 1…”

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البنيوية ودورها في ترسيخ العلاقة بين اللغة والمقدس

عمران¹

2022

Glj

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اللغة ظاه رة إنسانية فريدة، شغل ت كل أشكال المعرفة، الفلسفة، و الدين، و العلم، و ارتبط ت بكل الظواهر الإنسانيةالأخرى، كالتفكير و الحضارة و الأساطير، و بطبيعة الحال، تباينت المواقف من اللغة، حسب كل شكل معرفي، كما تباينتالعلاقات مع كل ظاهرة إنسانية، و لكن ما يعنينا هنا، هو العلاقة بين اللغة و المق د س )النصوص و الطقوس الدينية( و علاقةاللغة بالفلسفة، فالعلاقة بين اللغة و المقدس قديمة جدا، بقدم الرسالات و الأديان، و هي خلافا لعلاقة اللغة بالفلسفة، و التيتعد حديثة نسبيا، كما أن رؤية الدين مقدسة أما الفلسفة فنقدية. ولعل من الغريب أن تتفق رؤية الدين مع رؤية إحدى المدارسالفلسفية و هي البنيوية، و الذي كان له الأثر الكبير على قبولها في الأوساط العربية، لكون البنيوية قدم ت رؤية تتفق مع الرؤيةالعربية القائمة على قدسية اللغة، و تتمة لذلك لابد من الوقوف على آثار الارتباط بين اللغة و المقدس، على كل منهما.

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“…' (88) geographical grid, the argument being that 'universal religion' produced superior civilization, science, and race, while 'idolatry', or 'literalism', was causally aligned with 'barbarism' and inferior races. Anya Topolski terms this alignment 'the race-religion constellation', a nexus that in the nineteenth century was particularly articulated in terms of Aryanism and Semitism (Topolski 2018, see also Olender 1992). Hellenistic Christianity, in this constellation, came to be causally tied to the Aryan and European race, while Semitic races (Arabs and Jews) were causally related to their Semitic monotheism (Islam and Judaism) (Anidjar 2008, Topolski 2018.…”

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confidence: 99%

“…Via a theory of interpretation in which scholars could discern what was idol (letter) and what was universal essence (spirit), different geographies and races across time and place could be compared, hierarchically ordered, and aligned to each other (Stroumsa 2010(Stroumsa , 88-2010; see for in-depth analysis of this racial hermeneutic of 'idolatry', chapter 4). This scholarly work on 'religion' was not a marginal endeavor; instead, supersessionist frameworks of 'universal religion' superseding 'particularism', 'idolatry', and 'literalism', deeply impacted nineteenth-century disciplines of philology, oriental studies, religious studies, history, and sociology (Olender 1992;Masuzawa 2005;Jung 2011). 68 Similar to Kant and others, these frameworks were articulated through a racial and 66 Contra many nineteenth-century scholars, seventh-century theologians were invested in studying Hebrew language and rabbinic literature, often with an admiration for these texts.…”

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Race and Religion. Re-membering their displacements, supersessions, and geographies

Westerduin¹

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Race and Religion. Re-membering their Displacements, Supersessions, and Geographies The racial dimension of ‘Europe’s Muslim Question’ is often conceptualized in terms of ‘racialization of religion’: meaning that religious markers start to function as ‘race’. Race and religion then are approached as two separate formations, in which the one can obtain characteristics of the other. This dissertation however, departs from (re)conceptualizations of ‘religion’ (as coupled to the secular), and ‘race’ that takes seriously the theological underpinnings of both formations: of race-making (Anidjar 2014, Jennings 2010, Heschel 2008, Topolski 2018, Maldonado-Torres 2014, Chidester 2016) and of religio-secularism as the separation between ‘religion’ and the ‘secular’ ( Asad 2003, Masuzawa 2005, Carter 2008, Jansen 2013, Mahmood 2015). The crux is that religio-secularism makes ungraspable these very connections, since it separates theology (religion) from politics (secular) and religion from race. To re-member these divides, this dissertation centers a theological concept, Christian supersessionism, as a lens to establish new relationalities between political formations such as race/whiteness, religion/secularism, gender/sexuality, coloniality, ‘secular’ scholarship, and property in the re-making of ‘Europe’, the ‘New World’, (diasporic) ‘Africa’ and the ‘Orient’. The dissertation introduces amalgamated terms such as 'racial supersessionisms', 'supersessionist geographies', and 'supersessionist religio-secularisms' to re-connect theology and its political implications. This not only helps to investigate the interrelations between Christian supersessionism, race, gender, coloniality, and religio-secularism. These terms also help to differentiate between what is now merged under the rubric of ‘religion’: enabling distinctions between Christian supersessionism (as implicated in race-making and religio-secularism) and non-Christianity, or non-‘proper’-Christianity, as possible sources of decolonial practices and epistemologies.

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The Languages of Paradise: Race, Religion, and Philology in the Nineteenth Century. Maurice Olender , Arthur Goldhammer

Cited by 4 publications

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The Race-Religion Constellation: A European Contribution to the Critical Philosophy of Race

The Race-Religion Constellation: A European Contribution to the Critical Philosophy of Race

البنيوية ودورها في ترسيخ العلاقة بين اللغة والمقدس

Race and Religion. Re-membering their displacements, supersessions, and geographies

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